Exegetical and Hermeneutical Commentary of Mark 16:14
Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
14 18. The Appearance to the Eleven
14. Afterward ] That is on the evening of the day of the Resurrection, when the two disciples returning from Emmaus had recounted their tale of joy, and the others had told them of the appearance to St Peter.
as they sat at meat ] On this occasion, when they were terrified at His sudden appearing (Luk 24:37), and thought they were looking at a spectre or phantom, He calmed their fears by ( a) bidding them take note of His Hands and His Feet, by ( b) eating in their presence of broiled fish (Luk 24:41-43), and by ( c) reiterating His salutation, “ Peace be unto you ” (Joh 20:21).
and upbraided them ] Their new-born joy still struggled with bewilderment and unbelief (Luk 24:21), and one of their number, St Thomas, was absent altogether, having apparently thrown away all hope.
hardness of heart ] Compare His words ( a) after the feeding of the Five and Four Thousand, and ( b) to the disciples journeying towards Emmaus, Luk 24:25.
them which had seen him ] Of the five appearances after the Resurrection vouchsafed on the world’s first Easter-Day four had already taken place before this interview. (i) To Mary Magdalene, (ii) to the other ministering women, (iii) to the two journeying to Emmaus, (iv) to St Peter.
Fuente: The Cambridge Bible for Schools and Colleges
Afterward he appeared unto the eleven – Judas was dead, and the apostles were then called the eleven. This was done even when one of them was absent, as Thomas was on this occasion. See the Harmony of the Accounts of the Resurrection, Appearances, and Ascension of Christ, at the close of the notes on Matthew.
As they sat at meat – The word meat here means food, or meals. As they were reclining at their meals.
And upbraided them … – Rebuked them, or reproached them. This was done because, after all the evidence they had had of his resurrection, still they did not believe. This is a most important circumstance in the history of our Lords resurrection. Never were people more difficult to be convinced of anything than they were of that fact. And this shows conclusively that they had not conspired to impose on the world; that they had given up all for lost when he died; that they did not expect his resurrection; and all this is the strongest proof that he truly rose. They were not convinced until it was impossible for them longer to deny it. Had they expected it, they would have caught easily at the slightest evidence, and would have turned every circumstance in favor of such an event. It may be added that it was impossible that eleven men of good natural understanding should have been deceived in so plain a case. They had been with Jesus three years; they perfectly knew his features, voice, manner; and it is not credible that they should have been deceived by anyone who might have pretended to have been the Lord Jesus.
Fuente: Albert Barnes’ Notes on the Bible
Mar 16:14-20
And upbraided them with their unbelief.
The departing Saviour
It cannot be a matter of indifference to the pious to know in what manner the blessed Saviour took final leave of His earthly Church. If we really love Him it cannot but interest us to understand how He conducted Himself, how He looked, and what were the last things He said and did. Upon these points the Scriptures are not silent; and the whole account is quite in keeping with what we would naturally expect.
I. Our departing Saviours chidings. Love itself gave birth to these upbraidings. There is nothing so subtle or so damaging to the peace of souls as the workings of unbelief. Faith is the great saving grace; where it is wanting there is misery, darkness, death. Therefore, because He loved them, and wished to have them take in and possess the true joys of faith, Christ upbraided His disciples with their unbelief. They deserved and required chiding, for their unbelief was due to their own hardness of heart, not to the want of evidence. The Lords valedictory admonition is repeated to us again today. We may not have doubted that He rose from the dead, but have we so believed as to take all the momentous implications of Christs resurrection home to our souls, and to have them living in our lives? (Rom 6:4-6; Col 3:1-2.)
II. Our departing Saviours commands. Another manifestation of His love. He would that all should be saved.
1. The gospel must be preached. This is a Divine work, and a binding obligation. No Christian is exempt from the duty, and none excluded from the privilege and honour of taking part in it, according to his sphere and measure.
2. The gospel must be heard.
3. The sacrament of baptism must be administered. Faith without obedience is nothing, and salvation is promised only to him who believeth and is baptized. It may seem to be a very small thing-a mere insignificant ceremony; but in whatever way men look upon it Jesus appointed it, and has connected with it all the sublime benefits of His mediation.
III. Our departing saviours promises (Heb 2:4; Act 16:16-24; Act 19:11-12). Many demons, also, of pride, covetousness, uncleanness, drunkenness, gluttony, ambition, lust, hatred, moroseness, and spirits of wickedness innumerable, did the apostles expel by their preaching, turning men from their idols to serve the living and true God (Act 2:5-11; Act 10:46; Act 28:1-6; Act 3:1-9; Act 9:33-35; Act 14:8-11). Time would fail to tell the works of healing wonder which the disciples wrought in the name of Jesus by prayer and the laying on of hands, in which the Master fulfilled His promise. Nor was the promise or the fulfilment of it confined to them alone. It is still outstanding, firm, and good; and always must hold good, as long as the gospel is preached, and men are found to believe it.
IV. The departure itself. No thunder, as at Sinai; no darkness, as at the crucifixion; no overpowering radiance, as at the transfiguration. Only the gentle lifting up of the hands to bless. (J. A. Seiss, D. D.)
Upbraided them
1. That He might keep them humble through the memory of their past weakness, and their readiness at all times to fall away from Him.
2. He reminds them of their incredulity and blindness of heart, so that they might be gentler in dealing with those who sinned, and who were unable to perceive and hold the truth.
3. He did so also for our sakes in order that we may not doubt, seeing that they so greatly doubted, and yet had all their doubts removed by the clear evidence of their own senses. Their faithlessness is the stimulus to our faith, and their doubt removes all ground of doubt from us. And in thus showing the littleness of their faith and their natural unaptness to be His messengers, Christ indicates the greatness of that gift which was able to overcome all natural disqualifications, and to make these doubting disciples the faithful ministers and stewards of His gospel. Those who had fled when no real danger existed he sends into the midst of a people thirsting for their blood; those who had not comprehended Him He chooses for the work of making others comprehend Him; those who had not believed in the very witnesses of His resurrection He sends forth as the witnesses themselves of this same truth, that so we might know that the promulgation of Christianity is the direct work, not of men, but of God. (W. Denton, M. A.)
Effects of uncertainty
If one should go into the Louvre at Paris, and see the Venus de Milo, and begin to have admiration for that highest conception of a noble woman held by the Greek mind, and his guide should whisper to him, It is very uncertain whether this is the original statue; in the time of Napoleon it was stolen, and it is said that it was sent back; but many think that another was made in imitation of it, and put in its place, and that this is the imitation, it would kill that mans enthusiasm in a second; and he is not going to say, I admire that countenance, because it may not be that countenance. And the moment you introduce the element of uncertainty in regard to any substantial religious conviction, your doubt has taken away that enthusiasm which only goes out toward certainty. (Beecher.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. And upbraided them with their unbelief] Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end. Clarke “Mr 16:20“
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This most probably is the appearance mentioned Luk 24:36; Joh 20:19. See Poole on “Luk 24:36“. See Poole on “Joh 20:19“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Afterward he appeared unto the eleven,…. Apostles; for this was now the number of them, Judas being gone from them, and dead; and they were so called, though Thomas was not now with them, because their whole company consisted of this number: this appearance of Christ to them was on the same first day of the week, at evening, Joh 20:19, though it must be very late at night; for it was after the two above disciples were returned from Emmaus, where Christ and they had supped together; see Lu 24:29;
as they sat at meat; or “sat together”; being assembled together, and the doors shut fast for fear of the Jews, Joh 20:19, and so the Arabic renders it, “while they were gathered together”; and the Persic version, “who being gathered together were sitting”: nor does the word necessarily signify sitting at meat; nor is it very likely that they should be eating so late at night; though it is probable they had been eating, as seems from Lu 24:41;
and upbraided them with their unbelief, and hardness of heart: not but that their hearts were very contrite for their sinful carriage to Christ; and very much humbled they were under the present dispensation: their hearts were much affected, and they were filled with sorrow and trouble for the loss of Christ; but in this point their unbelief increased by their fears, and so much prevailed, that all that were said by one, and another, made no impression on them: and a great aggravation of their incredulity, and a reason of Christ’s upbraiding them in this manner were,
because they believed not them which had seen him after he was risen; as Mary Magdalene, and the other women, and Cleophas, and the other disciple that was with him, who were eyewitnesses that he was risen from the dead; and such as might have been depended on.
Fuente: John Gill’s Exposition of the Entire Bible
| Christ’s Appearance to the Eleven. |
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14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (v. 14); He appeared to them himself, when they were all together, as they sat at meat, which gave him an opportunity to eat and drink with them, for their full satisfaction; see Acts x. 41. And still, when he appeared to them, he upbraided them with their unbelief and hardness of heart, for even at the general meeting in Galilee, some doubted, as we find Matt. xxviii. 17. Note, The evidences of the truth of the gospel are so full, that those who receive it not, may justly be upbraided with their unbelief; and it is owing not to any weakness or deficiency in the proofs, but to the hardness of their heart, its senselessness and stupidity. Though they had not till now seen him themselves, they are justly blamed because they believed not them who had seen him after he was risen; and perhaps it was owing in part to the pride of their hearts, that they did not; for they thought, “If indeed he be risen, to whom should he delight to do the honour of showing himself but to us?” And if he pass them by, and show himself to others first, they cannot believe it is he. Thus many disbelieve the doctrine of Christ, because they think it below them to give credit to such as he had chosen to be the witnesses and publishers of it. Observe, It will not suffice for an excuse of our infidelity in the great day, to say, “We did not see him after he was risen,” for we ought to have believed the testimony of those who did see him.
II. The commission which he gave them to set up his kingdom among men by the preaching of his gospel, the glad tidings of reconciliation to God through a Mediator. Now observe,
1. To whom they were to preach the gospel. Hitherto they had been sent only to the lost sheep of the house of Israel, and were forbidden to go into the way of the Gentiles, or into any city of the Samaritans; but now their commission is enlarged, and they are authorized to go into all the world, into all parts of the world, the habitable world, and to preach the gospel of Christ to every creature, to the Gentiles as well as to the Jews; to every human creature that is capable of receiving it. “Inform them concerning Christ, the history of his life, and death, and resurrection; instruct them in the meaning and intention of these, and of the advantages which the children of men have, or may have, hereby; and invite them, without exception, to come and share in them. This is gospel. Let this be preached in all places, to all persons.” These eleven men could not themselves preach it to all the world, much less to every creature in it; but they and the other disciples, seventy in number, with those who should afterward to be added to them, must disperse themselves several ways, and, wherever they went, carry the gospel along with them. They must send others to those places whither they could not go themselves, and, in short, make it the business of their lives to send those glad tidings up and down the world with all possible fidelity and care, not as an amusement or entertainment, but as a solemn message from God to men, and an appointed means of making men happy. “Tell as many as you can, and bid them tell others; it is a message of universal concern, and therefore, ought to have a universal welcome, because it gives a universal welcome.”
2. What is the summary of the gospel they are to preach (v. 16); “Set before the world life and death, good and evil. Tell the children of men that they are all in a state of misery and danger, condemned by their prince, and conquered and enslaved by their enemies.” This is supposed in their being saved, which they would not need to be if they were not lost. “Now go and tell them,” (1.) “That if they believe the gospel, and give up themselves to be Christ’s disciples; if they renounce the devil, the world, and the flesh, and be devoted to Christ as their prophet, priest, and king, and to God in Christ a their God in covenant, and evidence by their constant adherence to this covenant their sincerity herein, they shall be saved from the guilt and power of sin, it shall not rule them, it shall not ruin them. He that is a true Christian, shall be saved through Christ.” Baptism was appointed to be the inaugurating rite, by which those that embraced Christ owned him; but it is here put rather for the thing signified than for the sign, for Simon Magus believed and was baptized, yet was not saved, Acts viii. 13. Believing with the heart, and confessing with the mouth the Lord Jesus (Rom. x. 9), seems to be much the same with this here. Or thus, We must assent to gospel-truths, and consent to gospel-terms. (2.) “If they believe not, if they receive not the record God gives concerning his Son, they cannot expect any other way of salvation, but must inevitably perish; they shall be damned, by the sentence of a despised gospel, added to that of a broken law.” And even this is gospel, it is good news, that nothing else but unbelief shall damn men, which is a sin against the remedy. Dr. Whitby here observes, that they who hence infer “that the infant seed of believers are not capable of baptism, because they cannot believe, must hence also infer that they cannot be saved; faith being here more expressly required to salvation than to baptism. And that in the latter clause baptism is omitted, because it is not simply the want of baptism, but the contemptuous neglect of it, which makes men guilty of damnation, otherwise infants might be damned for the mistakes or profaneness of their parents.”
3. What power they should be endowed with, for the confirmation of the doctrine they were to preach (v. 17); These signs shall follow them that believe. Not that all who believe, shall be able to produce these signs, but some, even as many as were employed in propagating the faith, and bringing others to it; for signs are intended for them that believe not; see 1 Cor. xiv. 22. It added much to the glory and evidence of the gospel, that the preachers not only wrought miracles themselves, but conferred upon others a power to work miracles, which power followed some of them that believed, wherever they went to preach. They shall do wonders in Christ’s name, the same name into which they were baptized, in the virtue of power derived from him, and fetched in by prayer. Some particular signs are mentioned; (1.) They shall cast out devils; this power was more common among Christians than any other, and lasted longer, as appears by the testimonies of Justin Martyr, Origen, Irenus, Tertullian Minutius Felix, and others, cited by Grotius on this place. (2.) They shall speak with new tongues, which they had never learned, or been acquainted with; and this was both a miracle (a miracle upon the mind), for the confirming of the truth of the gospel, and a means of spreading the gospel among those nations that had not heard it. It saved the preachers a vast labour in learning the languages; and, no doubt, they who by miracle were made masters of languages, were complete masters of them and of all their native elegancies, which were proper both to instruct and affect, which would very much recommend them and their preaching. (3.) They shall take up serpents. This was fulfilled in Paul, who was not hurt by the viper that fastened on his hand, which was acknowledged a great miracle by the barbarous people, Act 28:5; Act 28:6. They shall be kept unhurt by that generation of vipers among whom they live, and by the malice of the old serpent. (4.) If they be compelled by their persecutors to drink any deadly poisonous thing, it shall not hurt them: of which very thing some instances are found in ecclesiastical history. (5.) They shall not only be preserved from hurt themselves, but they shall be enabled to do good to others; They shall lay hands on the sick, and they shall recover, as multitudes had done by their master’s healing touch. Many of the elders of the church had this power, as appears by Jam. v. 14, where, as an instituted sign of this miraculous healing, they are said to anoint the sick with oil in the name of the Lord. With what assurance of success might they go about executing their commission, when they had such credentials as these to produce!
Fuente: Matthew Henry’s Whole Bible Commentary
To the eleven themselves ( ). Both terms, eleven and twelve (Joh 20:24), occur after the death of Judas. There were others present on this first Sunday evening according to Lu 24:33.
Afterward () is here alone in Mark, though common in Matthew.
Upbraided (). They were guilty of unbelief () and hardness of heart (). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Lu 24:38-43).
Fuente: Robertson’s Word Pictures in the New Testament
Afterward [] . Not found elsewhere in Mark Often in Matthew.
Fuente: Vincent’s Word Studies in the New Testament
1) “Afterward He appeared unto the eleven,” (husteron [de] tois endeka ephonerothe) “Then later He was manifested to the eleven,” in His risen, different-form body, with Thomas absent, Joh 20:19-24. The term “eleven” refers to the apostles, after Judas’ death, even when all were not present; It was a collective term, like the Sanhedrin.”
2) “As they sat at meat,” (anakeimenois autois) “While they were reclining at a meal,” at which time He showed them His crucifixion scars, and they were glad, Joh 20:19-20.
3) “And upbraided them,” (kai oneidisen) “And He chided, reproached, upbraided, or scolded them,” Joh 20:24-29. Mark here appears to mix up the account of His first day and eighth day appearances to the eleven later when Thomas was present.
4) “With their unbelief and hardness of heart,” (ten apistian auton kai sklerokardian) “Because of the unbelief (doubt or skepticism) of their heart,” as they first considered the report as idle tales, Luk 24:11.
5) “Because they believed not them which had seen Him.” (hoti tois theasamenois auton ouk episteusan) “And because that they did not believe (the testimony of) those who had seen and observed Him,” since His resurrection body change, Luk 24:11.
6) “After He was risen.” (egegermenon) “Since He had been raised,” from among dead bodies, from the grave, .
Fuente: Garner-Howes Baptist Commentary
Mar 16:14
. Afterwards he appeared to the eleven, while they were sitting. The participle ( ἀνακειμένοις) which some have rendered sitting at table, ought, in my opinion, to be simply rendered sitting; and it is not without reason that I take this view of it, if it be agreed that the Evangelist here describes the first appearance; for it would have been an unseasonable hour of supper about midnight. Besides, if the cloth had been laid, (322) this would not have agreed with what Luke shortly afterwards says, that Christ asked if they had anything to eat. Now, to sit is the Hebrew phrase for resting in any place.
And upbraided them with their unbelief and hardness of heart. This reproof corresponds more to the first appearance than to the second; for since, the disciples, as John tells us, (Joh 20:20) were glad when they had seen the Lord on the day after the Passover, their unbelief was then rebuked. To restrict these words of Mark to Thomas alone, as some have done, appears to be forced; and, therefore, I prefer to explain them simply as meaning, that when Christ first appeared to the apostles, he reproved them for not believing the testimony of eye-witnesses, who informed them of his resurrection. And yet when he condemns their hardness of heart, it is not solely because they did not give credit to men, but because, after having been convinced by the result, they did not at length embrace the testimony of the Lord. Since, therefore, Peter and Mary, Cleopas and his companion, were not the first witnesses of the resurrection, but only subscribed to the words of Christ, it follows, that the rest of the apostles poured dishonor on the Lord by refusing to believe his words, though they had already been proved by their result. Justly, therefore, are they reproached with hardness of heart, because, in addition to their slowness, there was wicked obstinacy; as if they had intentionally desired to suppress what was evidently true; not that they intended to extinguish the glory of their Master, or to accuse him of falsehood, but because their obstinacy stood in the way, and hindered them from being submissive. In short, he does not here condemn them for voluntary obstinacy, as I have already said, but for blind indifference, which sometimes hardens men that otherwise are not wicked or rebellious.
(322) “ Si la nappe eust esté mise.”
Fuente: Calvin’s Complete Commentary
2. THE GREAT COMMISSION ACCORDING TO 16:14-20
TEXT 16:14-20
And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover, So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere the Lord working with them, and confirming the word by the signs that followed, Amen.
THOUGHT QUESTIONS 16:14-20
939.
Is this the first and only time Jesus appeared to the eleven apostles at a meal?
940.
Give your definition of the word upbraided.
941.
Are unbelief and disbelief the same?
942.
How does hardness of heart relate to unbelief? Please define hardness of heart.
943.
Please mention at least three different persons or groups of persons who had seen Him after He was raised from the dead.
944.
Why was there a hesitancy in believing the report of those who had seen Him?
945.
When and where did our Lord give the commission as recorded in Mar. 16:15-16?
946.
What is meant by the word world as here usedi.e., does this refer to all the world as we know itor as the apostles knew itor as our Lord knew it?
947.
What is included in the whole creation?
948.
Are we to understand the gospel to be preached is something different than the faith of Jud. 1:3or the whole council of God of Act. 20:27? Cf. Act. 20:25; Act. 8:4.
949.
Are we to equate Shall be saved in Mar. 16:16 with the remission of sins in Act. 2:38; washing away of sins Act. 22:16; putting on Christ of Gal. 3:27? Discuss.
950.
Is a lack of baptism included in the condemnation of Mar. 16:16 b? Discuss. And these signs shall accompany them that believewho is involved in them that believe? Please note in Mar. 16:14 who was lacking in faith.
951.
Read the following references and note who performed the signs: (1) Act. 8:7; Act. 16:18; (2) Act. 2:4-11; (3) Act. 28:5; (4) Act. 3:7; Act. 5:15; Act. 9:34. What is the meaning of the word sign?
952.
Were miracles ever performed as an end in themselves or always as a means to an end?
953.
Is there a time or place in the mind of Mark as he speaks of the ascension?
954.
Cf. Psa. 110:1 and show its fulfillment.
955.
Show how verse nineteen seems to be a most fitting close to the gospel of Mark.
956.
Verse twenty summarizes the theme of which book in the New Testament.
957.
Who went forth everywhere preaching? Who used the signs of Mar. 16:17? For what purpose? Were the signs performed without faith?
COMMENT
TIME.Sometime after the resurrectionno definite time is indicated.
PLACE.At a meal of the apostlesno definite place indicated for Mar. 16:19-20.
PARALLEL ACCOUNTS.There are no parallel accounts. There are some similar referencesi.e., Luk. 24:36-43; Mat. 28:16-20; 1Co. 15:6; Luk. 24:47; Mat. 28:19; Act. 1:9.
OUTLINE.1. The place of the great commission, Mar. 16:14. 2. The great commission, Mar. 16:15-16. 3. The promise of signs to confirm the commission, Mar. 16:17-18. 4. Jesus went to heaven, the apostles went into the world accompanied by the promised signs, Mar. 16:19-20.
INTRODUCTION
How should we regard the last twelve verses of the gospel of Mark?
By the revisers these verses are set by themselves with the remark, The two oldest Greek manuscripts, and some other authorities, omit from Mar. 16:9 to the end. Some other authorities have a different ending to the Gospel. Doubtless the revisers would not be understood to mean that the different ending was of any value. They would only cite its existence in some ancient authorities as a sign of uncertainty as to the genuineness of the present ending. The majority of modern authorities regard these verses as the work of some other person than Mark. The most elaborate defense of their genuineness is by the Rev. J. W. Burgon (The Last Twelve Verses of St. Marks Gospel Vindicated). The argument in their favor may be found clearly stated in Scriveners Introduction to the Criticism of the New Testament (second edition, pp. 507-513). Dr. J. A. Broadus has argued on the same side in the Baptist Quarterly, July, 1869. The reasons for regarding the passage as the work of another hand than that of Mark are given by Alford in his Commentary, and by Meyer. The possible conjectures as to the history of the passage are given by Dr. Plumptre in Ellicotts New Testament Commentary for English Readers, It is to be noticed that the revisers do not enclose the passage in brackets as they do Joh. 7:53 to Joh. 8:11, evidently regarding the argument against it as less conclusive than the one against that passage.
The reasons in favor of the passage are as follows: (1) It is contained in all the ancient manuscripts except two, and in all the versions, (2) The nineteenth verse is quoted by Irenaeus (about A.D. 170) with the introduction, Mark says, at the end of the Gospel. From that time on the passage is freely cited by Christian writers generally, who treat it as they do other Scripture. (3) It has a place in the lectionaries, or selections of Scripture for public reading, which were in use in the Eastern Church certainly in the fourth century, very probably much earlier (Scrivener). It held a place of honor, indeed, in being taken as the Scripture for a special service at matins on Ascension Day. There is no question that the passage came down, to say the least, from very nearly the same date as the Gospel of Mark, or that it was generally, though not universally, accepted in the church as a part of that Gospel. (W. N. Clarke)
ANALYSIS
I.
THE PLACE OF THE GREAT COMMISSION, Mar. 16:14.
1.
After several other appearances.
2.
To the eleven as they were eating.
3.
He reproved them sharply for their lack of faith in the report of those who had seen Him after His death.
II.
THE GREAT COMMISSION, Mar. 16:15-16.
1.
Go into all the world preaching the good news to the whole creation.
2.
He that believes the good news and is baptized shall be saved.
3.
He who disbelieves will be condemned.
III.
THE PROMISE OF SIGNS TO CONFIRM THE COMMISSION, Mar. 16:17-18.
1.
Promised upon the basis of faith.
2.
Accomplished by the authority of Christ.
3.
Cast out demons.
4.
Speak with new languages (i.e., new to the speaker).
5.
Handle serpents without harm.
6.
Suffer no ill effects from poison.
7.
Heal the sick by the laying on of hands.
IV.
JESUS WENT TO HEAVEN, THE APOSTLES WENT INTO ALL THE WORLD ACCOMPANIED BY THE PROMISED SIGNS, Mar. 16:19-20.
1.
Jesus taken up into heaven by the power of God.
2.
Sat down at the right hand of God.
3.
The apostles went forth to preach everywhere.
4.
The Lord worked with them confirming the truthfulness of their message by the promised signs.
EXPLANATORY NOTES
I.
THE PLACE OF THE GREAT COMMISSION.
Mar. 16:14. as they sat at meat.The circumstance that the disciples sat at meat when Jesus appeared to them, as recorded in this verse, seems to identify this appearance with that recorded in Luk. 24:36-43, at which he called for food and ate it in order to convince them that he was not a spirit. And as that appearance occurred on the evening of the first day of the week, this identifies it with that recorded in Joh. 20:19-23.
because they believed not.Mark has thus far mentioned only such testimony to the resurrection as had been discredited by the disciples, and it is true that to the extent of this testimony they believed not them who had seen him after he was risen. Yet, as we learn from Luke, this discrediting of the testimony was not universal, for they did believe the testimony of Peter (Luk. 24:33-34, and comp. note on Mar. 16:13).
II.
THE GREAT COMMISSION.
Mar. 16:15. And he said unto them.Here there is a silent transition from the interview on the evening after the day of the resurrection, which is the subject of Mar. 16:14, to one which occurred on the day of the ascension (Mar. 16:19), forty days later (Act. 1:3). From Marks narrative alone we would not be able to discover this transition, but would suppose that the words of Jesus in Mar. 16:15-18 were spoken at the time of the appearance mentioned in Mar. 16:14 but this is only one among many instances in which details not essential to an understanding of the chief thought to be conveyed, are omitted from one narrative but found in another.
Go ye.Here begins the Apostolic Commission, as given by Jesus on the day of his ascension. It had already been given, as recorded by Matthew, on the mountain in Galilee (Mat. 28:16-20), and now it is repeated in a slightly different form. It is properly called a commission, because it committed to the apostles what they had not before received, the authority to preach the gospel, and to announce the conditions of salvation. Hitherto they had been forbidden even to tell any man that Jesus was the Christ. (See Mat. 16:20; Mat. 17:9). Now their lips are unsealed, with this only limitation, that they are to tarry in Jerusalem until they are endued with power from on high. (Luk. 24:47-49; Act. 1:7-8). Then they are to go into all the world, and preach the gospel to every creature.
Mar. 16:16. He that believeth.That is, he that believeth the gospel (Mar. 16:15). It was to be preached in order that it might be believed, and belief, both on this account, and because it is, from the nature of the case, a prerequisite to repentance and obedience, is the first act of compliance with its demands.
and is baptized.The collocation of the words, and the fact that baptism is an act of obedience, which could not be without faith, shows that baptism is to be preceded by faith. This commission both authorizes the apostles to baptize believers, and restricts them to believers as the subjects of baptism. No comment can make this clearer than it is made by the words of the commission itself. It is impossible, therefore, that the apostles could have found authority in their commission for baptizing infants, and it is equally impossible for modern Pedobaptists to find it (Comp. Mat. 28:19).
shall be saved.To be saved is to be made safe. It implies that the person saved was in danger, or in actual distress, and that the danger or the distress is removed. When the term refers to the eternal state it includes the resurrection from the dead, and perpetual safety from sin and suffering. But death and all suffering are but the consequences of sin, and therefore to be made safe from sin exhausts the idea of the salvation provided in the gospel. When the term saved is used in reference to the state of the Christian in this world, as it frequently is (Act. 2:47; 1Co. 1:18; 1Co. 15:2; Eph. 2:5; Tit. 3:5), it means that he is made safe from his past sins, which is effected by pardon and can be effected in no other way. If it be said that when a man is once saved he is saved forever, because he can not fall away, still it must be granted that the salvation affirmed of him includes the present forgiveness of his past sins. Consequently, in the statement, He that believeth and is baptized shall be saved, the salvation promised must include at least the forgiveness of sins, whatever it may be supposed to include in addition to this. It really includes no more than this, and is equivalent to the promise of pardon to all who believe and are baptized. If any mans mind revolts at the idea of placing baptism in such a connection with salvation or the forgiveness of sins, let him remember that it is Jesus who has placed it in this connection, and that when our minds revolt at any of his words or collocation of words, it is not his fault but ours. It is always the result of some misconception on our part. If one should be tempted to say. True, he that believes and is baptized shall be saved, but he that believes and is not baptized shall also be saved, let him ask himself why Jesus in this formal commission, says, He that believeth and is baptized shall be saved, if the same is true of him who is not baptized. Men do not, on solemn occasions, trifle with words in this way. If the Executive of a State should say to the convicted thieves in the penitentiary, He that will make a written pledge to be an honest man, and will restore fourfold what he has stolen, shall be pardoned, there is not a man in any penitentiary who would expect pardon without the restitution required; and if it were ascertained that the Executive meant by these words to promise pardon to all who would make the pledge, whether they would, being able, make the restitution or not, he would be justly chargeable with trifling, and also with offering different conditions of pardon to the same class of criminals. So in the present case. If he that is not baptized, being capable of the act, is as certainly saved as he that is baptized, the Saviour spoke idle words in the commission, and he offers two plans of pardon to the same class of sinners, showing partiality by offering to release one on easier terms than another. Such is the absurdity in which we are inevitably involved if we allow not the words in question their proper and natural force. When the apostles went out to preach under this commission, they knew only from its terms to whom they should promise pardon, and consequently they never encouraged any person to hope for it previous to baptism, nor gave any unbaptized person reason to think that his sins had already been forgiven. If any of the unbaptized, therefore, are pardoned, it is because God has granted to them more than he has promised. This he may unquestionably do, if the circumstances of individuals shall make it right in his eyes to do so, but of these circumstances He alone can judge, who knows all things and whose judgments are guided by infinite wisdom.
he that believeth not shall be damned.The term damned has no more reference to the eternal state than the term saved in the preceding clause. They both have primary reference to the present state, and the former is the exact counterpart of the latter. The original term means condemned, and this should be its rendering. Condemnation already rests on those who believe not (Joh. 3:19), but the apostles are here told that it shall especially rest on those who hear the gospel and believe it not. It rests on them now, and it must, of course, rest on them forever unless, at some subsequent period of life, they shall become believers. In this way the state of condemnation which now exists will reach forward into eternity, unless its cause be removed, in like manner as the state of salvation enjoyed by the baptized believer will reach into eternity, unless it be forfeited by subsequent apostasy. It has frequently been observed, that though Jesus says, He that believeth and is baptized shall be saved, he does not, in stating the ground of condemnation, mention the failure to be baptized as part of it, but simply says, He that believeth not shall be condemned. From this it is again inferred that baptism is not one of the conditions of pardon. But the conclusion does not follow; for the fact that baptism is not mentioned in stating who shall be condemned, can never remove it from the place it occupies in stating who shall be saved. In the supposed case of the convicts above mentioned, if, after saying to all the convicted thieves, He that will make a written pledge to be an honest man, and will restore fourfold what he has stolen, shall be pardoned, the Governor had added, but he that will not make this pledge shall serve out his time in prison, none but a crazy thief could think that because restitution is not mentioned in the latter instance he would be pardoned without making restitution. Equally unreasonable is the conclusion in question. The leading thought in the commission is to state the ground on which men would be saved, and not that on which they would be damned. The apostles were to be concerned with saving men, not with damning them; consequently, Jesus tells them in detail on what ground they are promised salvation; but as damnation is his own work, not theirs, he speaks of that comprehensively by naming the one sin of unbelief which renders all acceptable obedience impossible, and is the chief cause of all condemnation. A man should come to the commission, then, not to learn how he may be damned, but how he may be saved; and this it teaches him right plainly.
The assertion, He that believeth not shall be condemned, implies that all who hear can believethat no innate or acquired incredulity can justify unbelief of the gospel. This is asserting the highest possible claim in behalf of the evidences of Christianity, and he who makes the claim is He who will judge the world at the last day. If, in the face of this declaration, any man will venture to the judgment in unbelief, alleging that the evidence is not sufficient for him, he must settle the issue with Jesus Himself.
III.
THE PROMISE OF SIGNS TO CONFIRM THE COMMISSION.
Mar. 16:17-18. these signs shall follow.The promise is, not that these signs shall follow for any specified time, nor that they should follow each individual believer; but merely that they shall follow, and follow the believers taken as a body. They did follow the believers during the apostolic agenot every individual believer, but all, or nearly all, the organized bodies of the believers. This was a complete fulfillment of what was promised. He who claims that the promise included more than this, presses the words of the promise beyond what is necessary to a full realization of their meaning; and he who affirms that the signs do yet follow the believers, should present some ocular demonstration of the fact before he asks the people to believe his assertion. Signs were intended to convince the unbelievers, and they were always wrought openly in the presence of the unbelievers: let us see them, and then we will believe. Pauls expectation was that prophesying, speaking in tongues, and miraculous knowledge, would vanish away (1Co. 15:8); and so they did with the death of the apostles and of those to whom they had imparted miraculous gifts.
IV. JESUS WENT TO HEAVEN, THE APOSTLES WENT INTO ALL THE WORLD ACCOMPANIED BY THE PROMISED SIGNS.
Mar. 16:19. after the Lord had spoken.The statement that after the Lord had spoken to them he was received up into heaven, and sat on the right hand of God, establishes a close connection in time between the close of the speech and the ascension of Jesus. The same connection is indicated by Luke both in his gospel and in Acts, where, although he quotes none of the words reported by Mark, he reports a conversation quite similar to it which occurred on the same occasion and was immediately followed by the ascension. (See Luk. 24:49-51; Act. 1:4-9.)
Mar. 16:20. And they went forth.In this sentence Mark overleaps the stay of the apostles in Jerusalem, and reaches forward to the period of their greatest activity, when they went forth and preached every-where, the Lord working with them, and confirming the word with signs following. Thus he brings to a most appropriate termination his narrative of those events that had gradually prepared the apostles for the mission of mercy on which they were sent forth, and which, when recited in their preaching, led men to believe in Jesus, and to accept the offered salvation. (J. W. McGarvey)
FACT QUESTIONS 16:14-20
1189.
Why have authorities referred to the different ending of Mark?
1190.
What authority is opposed to the genuineness of the last verses? What authority is in favor of their genuineness?
1191.
Please state the three arguments in favor of the passageare these conclusive?
1192.
Show how Luk. 21:36-38 and Joh. 20:19-23 relate to Mar. 16:14.
1193.
In what limited sense are we to understand the phrase they believed not?
1194.
What is the silent transition of Mar. 16:14-15? On what two days do these events occur?
1195.
State the two places where the great commission was given.
1196.
What one limitation was involved in preparation before giving the great commission?
1197.
How does the commission both authorize and restrict?
1198.
It is impossible to find authority to baptize some personswho are they?
1199.
What is promised in the salvation of Mar. 16:16?
1200.
The understanding of some persons would involve Jesus in partialityexplain.
1201.
Show how the use of the term condemned or damned has reference to the present and not the future.
1202.
Indicate how unreasonable it is to conclude that baptism is not necessary for salvation because it is not necessary for condemnation.
1203.
What is implied as to the ability to believe?
1204.
When and how were the words these signs shall follow fulfilled?
1205.
Do signs follow believers today? Discuss.
1206.
Show the close connection of Luk. 24:49-51, Act. 1:4-9, and Mar. 16:19.
1207.
Show how Mar. 16:20 is an appropriate termination of Marks narrative.
Fuente: College Press Bible Study Textbook Series
(14) Afterward he appeared unto the eleven.See Notes on Luk. 24:36-43.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Afterward Mark gives here a third appearance. Appeared unto the eleven They are called the eleven because this was now their official number, and not because there were really eleven present, for Thomas was absent on that occasion. This was probably the same as the appearance mentioned by Paul in 1Co 15:5, where they are called the twelve. This same meeting is described in Joh 20:19-23, but most fully in Luk 24:36-49; upon that occasion our Lord saluted them with peace, presented his members to their senses, and ate in their presence, to show that he was no spirit. And he opened their eyes to understand the prophetic Scriptures, that they might appreciate their predictions of his death and resurrection, and the universal propagation of his Gospel. He promised to commission them as universal preachers of his word, but bade them remain in Jerusalem until they were endued with power from on high.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And afterwards he was revealed to the eleven themselves as they sat at their meal, and he upbraided them with their unbelief and hardness of heart because they did not believe those who had seen him after he was risen.’
The constant stress on their unbelief, even heightened here, suggests an Apostolic hand behind the basic tradition. No other would have been quite so blatant. It stresses that the Jerusalem appearance to them as described here was not what He had intended and agrees with the testimony that He had expected them to respond by going to Galilee to the place which He had previously told them about (Mat 28:16). Galilee, not Jerusalem, had been intended as the springboard for the furtherance of the Gospel. Had He been obeyed it might well have prevented many of the problems that arose in the future. But as through history God was willing to fit in with the weakness of those whom He called.
For this incident compare Luk 24:36-43. The immediacy in Luk 24:36 reflects the speed of God’s change of purpose. We can compare the incident where Moses required a spokesman when God had intended him to be the spokesman (Exodus 4) and Aaron was immediately appointed. God’s messengers are never fully satisfactory, nor do they always respond rightly, for they are but men.
‘Upbraided — unbelief — hardness of heart.’ The language is strong. It is stressed that they were blameworthy. Had their hearts not been hard they would have believed. ‘Hardness of heart’. The word is rare but appears elsewhere in Mark (Mar 10:5 compare Mar 3:5). It results in a situation which is second best.
Fuente: Commentary Series on the Bible by Peter Pett
The appearance to the eleven:
v. 14. Afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen.
v. 15. And He said unto them, Go ye into all the world, and preach the Gospel to every creature.
v. 16. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
v. 17. And these signs shall follow them that believe: In My name shall they cast out devils; they shall speak with new tongues;
v. 18. they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. A still later revelation of Christ toward the end of the forty days. The evangelist is so brief in contracting his account that it is difficult to fix the exact time for every act and every word. It may also be assumed, without question, that the Lord spoke many more things to His disciples at the various appearances, of which we know nothing. In this case, He appeared while they were reclining, probably at a meal. At that time He spoke to them in a very serious manner, rebuking and chiding them very earnestly on account of their refusal to believe, which resulted from the hardness of their heart, when the message of His resurrection had been brought to them by such as had actually seen Him after He had risen. For all these accounts of credible witnesses, coming after the thorough instruction which He had given them on their private excursions, should have filled them with the most confident faith as to the fact of His resurrection. And here they had been hidden away in mortal fear of their lives, showing about as much trust in the almighty Lord as the average Christian when he is attacked by the unbelievers and seems in danger of persecution. “There was a faith and yet no faith; for they did not yet believe all, though they believed that God made heaven and earth and was the Creator of all. Therefore faith is a thing which always grows. The apostles, then, were not altogether without faith, for they had a piece of faith. It is with faith as with a person that has been sick and is on the way to recovery. Therefore the Lord states wherein they did not believe and what they still lacked; for that was the matter that they did not believe Christ’s resurrection from the dead. Though they believed the other, yet this thing they lacked. For I presume they believed also that they had a gracious God; but that was not enough, since it was necessary also to believe the resurrection of Christ from the dead. For this reason the Lord chides them for their unbelief, rebukes them and says: Though they had seen everything, yet they did not believe, since this article of the resurrection was missing.”
Still He gave them His great commission. Going out into all the world, they should preach the Gospel to every creature. It is a most comprehensive command, it knows no limit. The Gospel, the message of salvation through the meritorious work, through the bitter suffering of Jesus, the Savior of the whole world is the only proclamation that has any’ authority and right in Christian pulpits. All other topics are outside of the pale. Every sermon must serve in building the Church of Jesus Christ. For the test is faith in that Gospel and in nothing else. There may be ever so many creeds and cults in the world today, with philosophical systems and schemes for the social amelioration of mankind. Many of these may even have their value for effecting more wholesome conditions and improving the tone of a community. But they all are trash and worse than trash when it comes to the critical question: What must I do to be saved? For this there is only one answer: He that believes and is baptized shall be saved. Faith in Jesus Christ through the medium of the Gospel and a further confirming and accepting of the great benefits of Christ’s salvation through the water of salvation, through Baptism, that is the only way to become sure of heaven and its bliss. The former is conceded by most people that profess adherence to the Bible and its truths, but the latter fact, salvation through the Sacrament of Baptism, is denied by many upon so-called reasonable grounds. “But there thou seest no work of men; for Baptism is not mine, but God’s work. For he that baptizes me stands there in the stead of God, and does not perform a human work, but it is God’s hand and work. Therefore I may and shall say thus: God, my Lord, has baptized me Himself by ‘the hand of a man; of this I may boast and may depend upon it and say: God, who will not and cannot lie, has given me that sign, that I may be certain of His grace and that He wants to save me, having given me all that He has, through His Son. Thus there is on our side nothing but faith, and on His side only the Word and the sign. ” Through this faith and in this Sacrament God actually gives salvation, assures us of the certainty of the heritage of heaven which is reserved for us. “That is indeed pleasant, friendly, consoling preaching, and is fitly called Gospel. For here hearest thou with one word: He shall be saved, heaven opened, hell closed, the Law and the sentence of God annulled, sin and death buried, and life and salvation placed into the bosom of the whole world, if they would but believe it. O that everyone could learn well but these two words ‘believe’ and ‘be saved’! For though they are short and have few letters, yet they are such preaching and power as the world cannot comprehend, that such excellent grace and unspeakable treasure is given through preaching, altogether without our merit, for which we have done nothing, yea, knew nothing thereof. ” But the other side of the question cannot be passed over in silence, for Christ’s words are very impressive. Where there is no faith in the salvation of Jesus, damnation is sure to follow. “As the former sentence in one word opens heaven, closes hell, annuls Moses and the terrors of the Law for all that believe: so this part is a strong sentence and in turn with one word closes heaven, opens hell wide, makes Moses with his Law an unendurable tyrant and the devil a mighty lord to all that do not believe. Nothing will help against it; though thou shouldest be zealous to death for the Law, as the Jews were or Paul before his conversion; though thou become a monk or a nun; though thou permit thyself to be tortured and burned, yet shall the verdict be: If thou believest not in Christ, thou must go into the fire of hell, be eternally damned, and death will be an eternal, almighty dungeon over thee.”
It was a responsible commission which the Lord entrusted to His disciples. And therefore He cheers and strengthens them by the assurance of special signs, miracles, or powers, with which He will accompany their work: In His name to cast out devils; to speak with new, that is, unknown languages; to pick up serpents without danger to themselves; to drink poison which might be offered to them to kill them, with no evil effects; to lay their hands upon invalids of all kinds and restore them to health. All these miraculous things actually did take place in the history of the Church. During the early days it was especially necessary that the power of God in the apostles and all Christians be evidenced in such a manner; but the power of God is just as mighty today as ever, and there are thousands of miracles being done in His name wherever the Gospel is being proclaimed. “Thus even in our days and always such great signs and wonders upon wonders are being performed in this, that any city or any small body or assembly of Christians still remains in true knowledge of God and in faith; since there are more than a hundred thousand devils directed against her, and the world is full of sects and scoundrels and tyrants; yet the Gospel, Baptism, Eucharist, confession of Christ is retained without their thanks, to make it evident that for the heathen He must have given external signs which people could see before their eyes and grasp them. But the Christians must have much higher heavenly signs than those earthly ones. Therefore we should indeed praise and glorify the great and glorious, wonderful deeds which Christ does daily in Christendom, that they conquer the devil’s might and power and tear so many souls out of the mouth of death and hell. Where a heart, therefore, in spite of the terror of death and sin and hell, cheerfully dies in the faith in Christ, there he is truly cast out of his seat and dwelling, and his power and kingdom is weakened and taken from him. ” The warning which Luther adds in one of his sermons on this text concerning false miracles and such as are done without God’s sanction, often with the aid of powers which have nothing in common with Him, is very timely even today. Even if it were possible for a person to perform deeds that had all the external marks of true miracles, the promise and command of God is not there. The Gospel and the Sacraments are the means by which the Christian Church is to carry forward the work of the Savior till the end of time.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mar 16:14 . ] not found elsewhere in Mark, does not mean: at last (Vulgate, Luther, Beza, Schulthess, and many others), although, according to our text, this appearance was the last (comp. Mat 21:37 ), but: afterwards, subsequently (Mat 4:2 ; Mat 21:29 ; Joh 13:36 ), which certainly is a very indefinite specification.
The narrative of this appearance confuses very different elements with one another. It is manifestly (see Mar 16:15 ) the appearance which according to Mat 28:16 took place on the mountain in Galilee; but ( as they reclined at table ) introduces an altogether different scenery and locality, and perhaps arose from a confusion with the incident contained [185] in Luk 24:42 f., or Act 1:4 (according to the view of as convescens ); while also the reproaching of the unbelief is here out of place, and appears to have been introduced from some confusion with the history of Thomas, Joh 20 , and with the notice contained in Luk 24:25 ; for which the circumstance mentioned at the appearance on the mountain, Mat 28:17 ( ), furnished a certain basis.
] ipsis undecim . Observe the ascending gradation in the three appearances (1) to Mary; (2) to two of His earlier companions; (3) to the eleven themselves . Of other appearances in the circle of the eleven our author knows nothing; to him this was the only one . See Mar 16:19 .
] equivalent to , Luk 16:3 ; Joh 2:18 ; Joh 9:17 ; Joh 11:51 ; Joh 16:9 ; 2Co 1:18 ; 2Co 11:10 .
[185] Beza, Calovius, and others wrongly explain . as: una sedentibus . Comp. Mar 14:18 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
SECOND SECTION
THE RISEN LORD AS VICTORIOUS IN THE CHURCH, DESTROYING UNBELIEF, PERFECT ING FAITH, AND PREPARING THE CHURCH TO GO FORTH WITH THE GOSPEL MESSAGE
16:1418
(Parallels: Mat 28:9-20; Luk 24:36-49; Joh 20:19-21; Joh 20:25)
14Afterward7 he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.8 15And he said unto them, Go ye into all the world, and preach the Gospel to every creature. 16He that believeth, and is baptized, shall be saved; but he that believeth not shall be damned. 17And these signs shall follow them that believe: In my name shall they cast out devils;9 they shall speak with new tongues; 18They shall take up serpents;10 and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
EXEGETICAL AND CRITICAL
See the parallel passages in Matthew and Luke.The section before us is another of those peculiar passages which are so characteristic of Mark. The object sought in it is to show the full persuasion of the Apostles of the truth of the resurrection,the complete subduing of their hard-heartedness, so often brought out by the Evangelist (Mar 6:52; Mar 8:17), and of their unbelief. This is with him the decisive point; and hence he connects all further information with the manifestation made by Christ of Himself in the midst of the disciples upon the evening of the first day after the resurrection. In the account of this manifestation, contained in Mar 16:14, he agrees with Luke and John. But while Luke brings prominently forward the pains Jesus was at to free His disciples from all fear, through convincing proofs of His bodily presence, Mark gives prominence to the fact, that Christ blamed their unbelief; and also to the facts of the completion of the disciples training, of their deliverance from hard-heartedness, and of their being brought at last to a full belief. Lukes account is not, however, wanting in the points which go to corroborate the Lords reprimand, 16:38, 44, and especially 16:45. John relates this revelation of Jesus from the other side,from the side of the solemn perfecting of the disciples faith. Mark then brings forward in this connection, Mar 16:15, the apostolic commission, which Matthew represents to have been issued on the mountain in Galilee. As to this point, we have only to remark, that he connects the anticipatory re-installation of the Apostles upon the first Easter evening, of which we are informed by Luke and John, with the sending forth of the Apostles from Galilee, and gives to the whole the solemn expression of the latter commission. In doing this, he selects a stronger term than Matthew, Preach the Gospel to every creature; this is the phrase corresponding to Disciple all nations. Mark alone, in accordance with his energetic character, gives the alternative, He who believeth and is baptized, etc.; and he combines in the brief expression, and is baptized, both the words, make disciples of, and the baptismal formula contained in Matthew. Very strong, and peculiar to him, is the promise given by the Lord to the Apostles; and it is a grand thought, that He gives it to the Apostles for all who believe, Mar 16:17-18. It is the full, the last unfolding of the charisma, which the Lord (according to Mar 3:15; Matthew 10) has imparted to the Apostles; the wonderful proclamation through them of the forgiveness of sins, the institution of absolution recorded by Luke and John, and also the promise of Jesus given by Matthew, Lo, I am with you alway.
Mar 16:14. Afterward.By we are, certainly, not to understand, lastly; still it marks here the later, the personal revelations of Christ in the circle of the disciples, which succeeded His former isolated manifestations, and which established the fact of His resurrection. The confusions, which Meyer discovers in the account now following, rest upon critical prejudices, and upon the absence of details in the narrative of the Evangelist, which last characteristic also appears in the final chapter of Luke.And upbraided them with their unbelief.Upbraiding, the original form which Christs contest took with the weak faith, the doubting, and feeble yielding to the influences of the evil one. (See Leben Jesu, 2:1. p. 295.) And these are the causes of Christs last upbraiding among His disciples.And hardness of heart.Comp. Mar 8:17 seq.
Mar 16:15. And He said unto them.Thus Mark, exactly as Luk 24:45, passes over to a general conclusion.Preach the Gospel to every creature; , the entire creation.We find no reason to limit, with De Wette, this phrase to the conception, all men [literally, all creatures, that is, all men, as also the Jews use : Lightfoot, Wetstein]. Comp. Rom 8:21. Because the miraculous gifts of the Christians, here mentioned, point to a glorification of all nature through the Gospel. See Isaiah 9. Still less is the phrase to be restricted, with Lightfoot and others, to the heathen, who were contemptuously termed by the Rabbins ; for, as Meyer remarks, this would be in opposition to Mar 16:16; Mar 16:20.
Mar 16:16. He that believeth.Expressed from the stand-point of Christ, as He who was one day to return in the capacity of the worlds Saviour and Judge, for the purpose of giving the due recompense. Baptism is not named along with faith as in itself an indispensable matter, but as the natural, certainly, also, necessary consequence of faith; because baptism indicates the entering of the believer into the communion of the believing Church. There is no occasion for the distinction made by Meyer between the newly converted and the children of Christians, because the antithesis runs, ; and it is not self-evident that baptism was not dispensed to such children. It is manifest that Jesus, according to Mark, has made the damnation depend upon a positive, personal disbelief, or rejection of the Gospel. But the Gospel is to be proclaimed to every creature, without exception. In this we have a connection opened between this passage, and the-passages 1Pe 3:19; 1Pe 4:6.11
Mar 16:17. Signs. is first brought forward the term indicating that miracles of all kinds should accompany them, should make their testimony trustworthy; but these signs Christ will specify.That believe (that have believed).That is, who have become believers, have adopted the faith. This promise holds good not merely of the Apostles and the Seventy (Kuinoel), but also of all Christians without exception. Meyer: Finally, Jesus does not mean that each of these signs should manifest itself with each believer, but this miracle with one, that with another. In entire Christendom, however, all of them; and, apart from their original, miraculous form, these signs were always to be more and more glorious and potent in their action, as the forces which are transforming the world.Follow; .Literally, to follow in company, to proceed along with. See the expression, Luk 1:3.In My name.The miraculous power by which they were to effect all the succeeding wonders. To the expulsion of demons corresponds speaking with new tongues, and to the taking up of serpents the drinking of anything deadly; and, finally, to the laying of hands upon the sick, their recovery. The first division indicates, negatively, the overthrow and expulsion of ethical evil (the casting out of devils); positively, the new form taken by the ethical world in the life of believers (speaking with new tongues). The second division indicates, negatively, the destruction of what is physically injurious, and its transformation into what is beneficial for the world (to take up serpents); positively, the overcoming of all that is physically injurious, through the strengthening of the life of Christians. The third division (laying hands upon the sick) indicates, negatively, the removal of all ethico-physical sufferings from others; positively (they shall recover), the return of the perfect, natural feeling of health to those who believe. These six members represent a proclamation, by means of facts, of that Gospel which is designed for every creature, or better, for the whole creation.Cast out devils.Employed in the most extensive sense, and with the deepest meaning. Purification of the new, divine world from all evil spirits.Speak with new tongues.This statement is to be restricted neither to the form under which the speaking with tongues showed itself at Pentecost, nor to the more general form of the Corinthian gift of tongues, obtaining commonly among the new converts of the apostolic era (Act 10:46; Act 19:6). For the statement of Christ applies to Christians generally, and to all time. The germ of this promise, of speaking with new tongues, lies in the instructions to the Apostles, Mar 13:11; comp. Matthew 10. The new form which the spiritual world assumes, under the teaching of the Spirit, is here revealed by means of a symbolic expression; and we have an indication of the miraculous development of that world when the apostolic gift of tongues appeared. Meyer declares that there is a reference in this passage to the Apostles speaking with tongues under the influence of ecstasy (a state as entirely different from the Montanist conception, as the free, ethical inspiration is from pathological somnambulism); that tradition has explained this speaking, with reference to what occurred at Pentecost, as speaking in foreign tongues,the fact being that Mark, influenced by traditions, conceived of the matter in a mythical way, and went far beyond Lukes idea. But, holding such opinions, Meyer is on the high road to a mythological explanation of the passage, and only obscures a statement which is to be received as an exalted expression, symbolical in character, but in meaning most fully accordant with the Bible.
Mar 16:18. Take up serpents.By may be understood destroy, drive forth (Luther), or exterminate (Theophylact). This explanation would give a good sense, and might find support from some other passages of the Scriptures (Luk 10:19): nevertheless, to express such an idea, no such peculiar expression would have been selected; and moreover the conception we obtain thus is too trifling, for Hercules had already proved himself able to exterminate serpents. The word may, however, have another meaning: throw into the air (and so mediately destroy the reptiles), as Paul did with a serpent (Act 28:5). But to express this idea, the term before us is not sufficiently clear. Or it may signify, to draw forth by means of some potent conjuration; an idea that savors too much of heathenish magic arts. Or, finally, it may mean, to set up on a pole, as a token of victory. Commentators have hitherto passed over unnoticed this signification of , to lift up, or elevate as a or signal upon some pole or staff, and yet it is a force properly belonging to the verb; and it leads our thoughts back to the lifting up of the brazen serpent in the wilderness as a symbol of victory. The expression , Num 21:9, is of the same import as , for which John employs (Mar 3:14) for a particular reason. The special reference of that brazen serpent was to Christ, who was elevated upon the cross in the character of a heretic and transgressor, rejected by the old world, and so formed a type of the arch-enemy, and yet was made by God Saviour of, and means of life to, all that looked up to Him. Still, the more general reference was this, that the deadly and horrible serpent was not only overcome, but that its image was made to be a standard of victory. And this is accordingly a type which has been fulfilled to the fullest extent in Christianity: serpents are not simply overcome, destroyed; they are lifted up on high as ensigns of victory, with healing efficacy. What was in itself injurious has been serviceable to the interests of Gods kingdom, as we find represented in the Gothic cathedrals. And this occurs not merely in a typical manner, but with actual serpents,of course according to their symbolic signification. The fact that Christ only represented a serpent (that is, represented a deceiver and destroyer of the people dying on the cross, by whom the world was delivered from ruin), does not prevent our adopting the more general explanation, according to which actual serpents, the signs of death in the world, are changed into signs of life. Meyer, in his remarks on this passage, far surpasses De Wette, when the latter says, If Mark had before his mind the serpent-charmers so common in the East (Mich. Mos. Recht, 255), the account is apocryphal. Meyer puts this view aside with the one hand, and with the other takes it back again, with many additions. This conversion of the symbolism of the Bible into obscure, mythical allusions is now altogether antiquated. [The simplest explanation is the most rational. The taking up of serpents is immediately connected with the drinking of any deadly thing, and denotes that their lives would be preserved by the miraculous power of God, whenever the exertion of such power was needed. The extension of the statement to believers generally, in every age of the church, is not warranted by anything in the text, and introduces confusion. This was a promise to the Apostles, and the apostolic age.Ed.]And if they drink any deadly thing.This expresses symbolically the restoration of life to such a degree as to be actually inviolable. De Wette thinks that the apocryphal story of John having, without injury, drunk a poisoned cup, and the similar story regarding Barnabas, related by Eusebius, Hist. 3:39, gave origin to this passage. Meyer has good reasons for opposing this view; but he is somewhat inconsistent, since he considers this section to be an apocryphal addition. The remark has more force, that the custom of condemning a criminal to drink a cup of poison suggested the idea. And why should this custom not have occurred to Christ? yea, why may He not have thought of the condemnation of Socrates, and then have declared, The poisoned cup shall not harm My people; primarily, of course, in a symbolic sense (just as the cup of hemlock hurt not the soul of Socrates)? But also in a typical sense the life of believers should grow more and more able to overcome all injurious influences, and often literally to overcome these influences in a miraculous manner. The passage Mat 20:23 is the most general, the passage Mat 26:39 the most special, Christological conception of the similar thought in a symbolic form.Sick.Miraculous cures. Also a symbolical expression of the removal of sickness.They shall recover.Guided by the two preceding parallels, we consider this last sentence to refer to believers themselves. They are, on their side, to enjoy perfect well-being.
DOCTRINAL AND ETHICAL
1. Comp. the parallel passages in Matthew, in Luke, and John.
2. By the first appearance of Jesus in the full assembly of the disciples, on the first evening after the resurrection, the certainty of His having risen is decided for the Church, and so mediately for the world. This first revelation of the risen Christ stands opposed to the last rising of the unbelief of the disciples. They have sinned, in respect to His resurrection, through unbelief; and hence His appearing is accompanied with an upbraiding of their want of faith, which wakens shame in them. The last remnant of unbelief is now actually driven forth by rebukes with this departing unbelief, the hard-heartedness disappears, the spiritual life of the disciples becomes free and active; they can now yield themselves up to the perfect revelation of His glory, and all succeeding revelations of that glory, with full confidence, and with an ever-growing soul-life. This upbraiding of the unbelief, which passes over into a blessing, marks the perfected triumph of the Lion of the tribe of Judah, and so gives the concluding thought of Mark, through whose entire Gospel the contest of Christ against the unbelief and hardness of heart of His disciples is found running as the fundamental thought. Least of all could the Gospel by Mark conclude, as a Gospel of fear, with the little faith of the disciples. In the belief, however, of Christs absolute glory through His victory, the spiritual glory of the Church is also declared. According to the Gospel of Peter, the Church of Christ must go on from one degree of faith to another, till it attains unto perfection. It cannot, like the Romish phantom of Peter, remain amazed for ever upon the first step of faith; it must advance with the almighty administration of Christ, must grow and work in the fulness of spiritual life, till the Gospel be preached to every creature.
3. The Gospel to every creature.Out of the demon-polluted, the enslaved, the fear-ruled world, shall arise an evangelized, freed, glorified world of faith, of peace, of life. The glorification of the world through the Gospel is an idea and a promise which runs through the whole of Holy Writ (Deuteronomy 28; Song of Sol.; Isaiah 11; Isa 65:17; Romans 8; Rev 2:1): and Christ here makes this promise to take the form of an institution. What His resurrection is in fact,a proclamation of the Gospel to every creature: this the apostolic preaching is to make known to the world, to bring about, and to seal by the sacraments. And every true, living, earnest preaching of the word is consequently a proclamation of that Gospel, the aim of which is to free all creatures from their subjection to vanity, a power conducing to that regeneration which the great palingenesis is to bring about, and which shall appear along with the worlds end. This thought of the great regeneration of the world rests altogether upon views peculiar to Peter: Act 2:20; Act 3:20-21; 2Pe 1:4; Mar 3:13.
4. He that believeth.With the Gospel, accordingly, begins the great crisis, the separation, which comes to view at the end of the world. See Joh 3:19; Joh 3:36. Belief and unbelief form the grand distinction in the new history of the world; and they are operating to bring to its completion the separation of the eternal, divine world from the territory of death and of the devils torment; and they will continue to act thus until judgment begins. That the believer, as such, is at once baptized, that is, enters under the sacramental seal of his faith into the communion of the believing Church, is a self-evident presupposition; therefore, whoso believeth and is baptized. The promise of salvation, of deliverance, is not annexed to baptism in itself, but to the faith which receives its completion in baptism. Hence, on the other hand, want of baptism is not followed by damnation, but the want of faith, which may undoubtedly evidence itself, even though baptism be lacking.
5. Upon the doctrine of baptism, consult the dogmatic systems.
6. The accompanying miracles.The new birth of creation is completed in three stages: 1. The personal stage, preaching the Gospel: 2. the social stage, the sacrament; 3. the cosmical stage, the cures, as they enter into the natural life, arid lead it on to its transformation, by working on the one hand to purify, on the other to liberate. Compare the preceding observations on the single miracles. Heubner: Promise of miraculous powers. How far does it extend? Many commentators maintain that it extends to all time, and in a very wide sense; e. g., Grotius. He says, we are to blame that the have ceased (so also Lavater, Hess). But have, then, the later Christians,e. g., from the third century down, the most spiritual of the Christian Fathers, the Reformers,had no faith, because they wrought no miracles? Augustine says: The miraculous gifts continued so long as they were needed, until firm ground was laid for the Church to rest upon; they could be dispensed with, when the Church became firmly established (comp. De Civ. Dei. x. 7). According to Mark, however, this promise is given in as universal a form as the sending of the Gospel into all lands, for all times. The elder theology was wanting in the defined conception of the Church as an organic whole; otherwise, it would have seen that the miraculous signs continue, though the forms are not the same,least of all, do the forms at the beginning correspond with those to obtain at the last end.
7. The festival of the Ascension.It was from the first, undoubtedly, celebrated within the great Quinquagesima period, between Easter and Pentecost. After the fourth century, it assumed the form of a special festival, and was celebrated when the fifty days began to end.
HOMILETICAL AND PRACTICAL
See Matthew, and the parallel passages in Luke and John.This section, Mar 16:14-18. Not until after the personal appearance and presence of Christ in the Church, did the belief of the Church in the resurrection become perfect: 1. The personal revelation as opposed to the earlier, preparatory revelations; 2. the belief in the resurrection as opposed to those degrees of faith, at which the hardness of heart remained stationary.With the personal announcement of Christ in the Church comes the Spirit and spiritual life, in which all hardness of heart ceases.The last upbraiding of Christ in the circle of His disciples changes into a blessing.Lo, the Lion of the tribe of Judah had prevailed!The last death-cry of the Lord upon the cross, and His first life-word in the Church, in their great and ceaseless efficacy.The Easter-period, the great turning-point at which the Church of the disciples became the Church of the Apostles.The Lords upbraiding in the Church; or, the seven thunders which from time to time resound in her (Revelation 10): voices of reformers, which affright the demons, and predict new summer-seasons.The expulsion of unbelief from the hearts of the disciples is succeeded by their being sent into all the world.The Gospel of faith: 1. From the faith; 2. in the faith; 3. for the faith.The Gospel in its unlimited appointment: 1. To the end of the worldall creatures; 2. to the end of all timeblessed or damned; 3. appointed to work till all imperfection in the kingdom of God is ended [the miracles].The Gospel in its threefold attestation: 1. By itself; 2. by the sacrament; 3. by miracles.The miracles which accompany the Gospel: 1. In the world of spirit: a. the evil spirits expelled; b. the good spirits praise the Lord [new tongues]. 2. In the external world of nature: injurious things overcome, the evil in life made serviceable, life triumphing over death. 3. In the personal life, as soul and body: diseases removed, the restored rejoicing in a new existence.Christianity remains a continuous miracle of curing and of life till the new, great signs of the worlds glorification.The Lesson for Ascension Sunday, Mar 16:14-20. See the following section.The ascended and glorified Christ, in His perfect victory over the worlds unbelief: 1. In the Church [Mar 16:14-15]; 2. by the Church [Mar 16:16-18]; 3. above and along with the Church [Mar 16:19-20].The exaltation of Christ, how it was unfolded in the resurrection and ascension of the Lord: 1. The resurrection, the beginning of His ascension; 2. His ascension, the completion of His resurrection.The last retreat of the Lord into concealment the ground of His victorious advance into, and progress through, the entire world: 1. He retires from view, in order to advance again into the light as the risen Lord; 2. He retires to heaven, in order to advance again as He who had been raised to the glory of heaven.Preaching faith is an upbraiding of unbelief to the end of the world.The upbraiding of unbelief in the Church and the world, the sweetest message of highest love and grace.The Lords glorious upbraiding: 1. Glorious in the storm and the thunder-peal; 2. glorious in the law; 3. still more glorious in the Gospel. Or, 1. Fearful only to devils, opposed only to them; 2. to all susceptible, pious hearts a greeting of peace.Whosoever cannot rebuke in the spirit of Christ, can expel no demons.
Starke:Bibl. Wirt.:We must willingly and pleasantly receive even the denunciatory statements of Gods word. They proceed from the purest love, to effect our salvation.Luther:The words of Christ are words of majesty; for that may well be termed majesty, by virtue of which these poor beggars are commanded to go forth and preach this new truth, not in one city or country, but in all the world, in every principality and kingdom, and to open their mouths freely and confidently before all creatures, so that all the human race may hear this preaching. This was most assuredly stretching the arm far out, grasping on all sides, and lading itself with a great burden. This is a command so strong and powerful, that no injunction of earth has surpassed it.Those alone can preach repentance who have repented, and are truly humble.Nova Bibl. Tub.:Lo, Jesus has instituted the ministerial office for the benefit of all the world. The portals of grace stand open to all: oh! let us enter, and not delay!Osiander:God will exclude no one from eternal blessedness, who does not exclude himself through unbelief.Faith is enjoined upon all, but given only to those who do not obstinately oppose themselves.Nova Bibl. Tub.:Mark well, my soul, how blessed thou mayest be, and escape damnation! One way alone leads to heaven, faith; one way alone to hell, unbelief.Unbelief is the sole ground of damnation.
Gerlach:Although no man can be saved except through Christ, nevertheless Christ declares him alone damned who has refused the salvation offered to him.All miracles which accompany the proclamation of the divine word are signs: they point to that internal wonder of salvation and the new birth which the word effects, and only in so far have they value.Lisco:He who is ashamed of such a confession of Christ [baptism] should think of Mat 10:32-33.In the name of Jesus, in faith upon Him, empowered by His might, for the furtherance of His ends, were these signs to be wrought.
Braune:From Rieger: Wonder not, although in thine own case faith is a constant overcoming of unbelief.Brieger:The command of Christ [Go ye, etc.] given to the Church, which came into prominence at Pentecost.The Gospel is for all.The state of a Church may be seen in what it does for missions.After the signs which accompanied belief have ceased, the ascension of the Son of God can be evidenced only in that which manifests itself as the life of faith [and this is the sign of the regeneration of the world; a sign, no doubt, manifesting itself ever under new forms, while the divine power remains ever the same].
The Lesson. Heubner (compare, in addition, Luthers explanation, Works ix. 25462747):Unbelief is blameworthy, is dependent upon the heart, upon being willing or not willing. Were it otherwise, Christ could not rebuke.The world is the theatre for the display of the Gospel.Christianity is a matter for humanity.It is a duty continually to spread the Gospel.We must profess the faith we have in our hearts (baptism).Faith is necessary for all without exception, would they be saved. To disbelieve is very different from not knowing the Gospel (unbelief and ignorance are two essentially distinct ideas): unbelief is rejecting an offered, an understood Gospel, which has to some degree influenced one. Unbelief is chargeable, when it is a positive, determined rejection. The heathen cannot be charged with (deliberate) unbelief.The revelation of the glory of Jesus in the moment of His parting from His disciples.The departure of Jesus from the earth: 1. The description itself; 2. how edifying for us.The power of faith in the heavenly majesty of Jesus.
Schleiermacher (Predigten, Bd. ii. 1834, p. 204): The close of our Lords appearance upon earth compared with its beginning.Gruneisen (Pred. 1842, p. 280):Upon the blessing of the exalted Redeemer.Heidenreich:The ascension of the Lord, contemplated from the stand-point of faith.Illgen:How heaven appears to us in the light of Christs ascension: 1. As our eternal fatherland; 2. as the land of our spiritual perfection; 3. as the place of our highest blessedness.Von Kalm:Let the entrance of Jesus into glory strengthen us during the period of probation; let it strengthen, 1. Our faith in heaven; 2. our longing for heaven; 3. our striving to attain heaven.Uhle:What Christ in His exaltation is to men upon the earth.Rambach:If we look into the hearts of the disciples of Jesus, upon His exaltation to heaven, we see the deepest reverence for His divine majesty, living faith in His promises, heart-longings after the better world, joyous zeal to fulfil His commission, courage undaunted by consequences.Reinhard:The connection between true Christians and the Church above.Rambach:Seek the things above.The ascension of Jesus in its power to elevate the heart.Reinhard:Our unbroken communion with the perfected of our race.Kummich:Our Lords ascension shows us the way to heaven.Hossbuch:Our Lords ascension is the real completion of His work on earth.Herberger:The ascension, the last miracle; with it the Lord closed His visible sojourn on earth: a blessed termination of Christs entire journey, as St. Bernard says.Kapff:The ascension of Jesus shows us heaven now standing open.Dietz:The ascension of Jesus contemplated as His entrance upon government as the King of Gods earthly kingdom.Harless:The Gospel being preached to every creature is the best testimony of Christ being raised to the right hand of God.Bengel:With the ascension, the kingdom begins to extend on all sides.Genzen:The Lord ever continues to bless His Church.Ahlfeld:The last expression of the will of our Lord Jesus Christ.Kem:Not till His ascension did He become properly our Saviour [i.e., the most remote distance becomes the most immediate contiguity].Florey:The disciples pain and consolation in the departure of the Lord.Burk:Consider how Jesus, by His ascension, has opened all that formerly was closed: 1. The human heart to faith; 2. the whole earth to the Gospel; 3. heaven for all to enter who believe on Him.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
14. ] The following narrative, evidently intended by its author to represent what took place at one and the same time , joins together in one at least four appearances of the Lord: (1) that related in this verse and Luk 24:36-49 ; (2) that on the mountain in Galilee ( Mat 28:16-20 ), when the words in Mar 16:15 were spoken; (3) some unrecorded appearance when the rest of these words ( Mar 16:16-18 ) were spoken, unless we consider the whole to have been said on the mountain in Galilee; and (4) the appearance which terminated with the Ascension.
The latter part of this Mar 16:14 appears to be an epitome of what our Lord said to them on several occasions see Luk 24:25 ; Luk 24:38 ; Joh 20:27 ; Mat 28:17 .
Fuente: Henry Alford’s Greek Testament
Mar 16:14 . , at a later time; vague indication, here only. It is difficult to identify this appearance with any one mentioned in the other Gospels. What follows in Mar 16:15 , containing the final commission, seems to point to the farewell appearance in Galilee (Mat 28:16 ), but the (Mar 16:14 ) takes us to the scene related in Luk 24:36-43 , though more than the Eleven were present on that occasion. The suggestion has been made (Meyer, Weiss, etc.) that the account here blends together features taken from various appearances. The main points for the narrator are that Jesus did appear to the Eleven , and that He found them in an unbelieving mood.
Fuente: The Expositors Greek Testament by Robertson
Afterward, &c. = Later. Greek. husteron. A Divine supplement, here.
upbraided = reproached.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] The following narrative, evidently intended by its author to represent what took place at one and the same time, joins together in one at least four appearances of the Lord: (1) that related in this verse and Luk 24:36-49; (2) that on the mountain in Galilee (Mat 28:16-20), when the words in Mar 16:15 were spoken; (3) some unrecorded appearance when the rest of these words (Mar 16:16-18) were spoken,-unless we consider the whole to have been said on the mountain in Galilee; and (4) the appearance which terminated with the Ascension.
The latter part of this Mar 16:14 appears to be an epitome of what our Lord said to them on several occasions-see Luk 24:25; Luk 24:38; Joh 20:27; Mat 28:17.
Fuente: The Greek Testament
Mar 16:14. , lastly) The last of His appearances, not absolutely, but of those which Mark describes; [and which occurred on the very day of the resurrection. For Mark adds: When the eleven sat at meat; and therefore he does not speak of the appearance on the mountain of Galilee, which He Himself touches on most briefly, in Mar 16:7, and Mat 28:16, expressly records.-Harm., p. 604.]-, as they sat at meat) At the time when men are most exhilarated by the coming of those whom they were earnestly wishing for.-, themselves) together.-, He upbraided) This takes for granted that the proofs of the resurrection were undoubted. [A wholesome putting of them to shame.-V. g.]- , and hardness of heart) Faith and a tender heart are always conjoined.
Fuente: Gnomon of the New Testament
Mar 16:14-18
22. JESUS APPEARS TO THE ELEVEN
AND GIVES THE GREAT COMMISSION
Mar 16:14-18
(Mat 28:18-20; Luk 24:36-49; Joh 20:19-23)
14 And afterward he was manifested unto the eleven themselves as they sat at meat;-Mark in his narrative traces the way by which our Lord brought evidence of his resurrection to the apostles. First by Mary Magdalene. Matthew notices also by the other women. After this by two disciples, possibly of the seventy. Afterward he appeared to the eleven apostles. Judas had hanged himself, leaving only eleven apostles. The women who showed such devotion at the cross and grave are honored with his first appearances. But the apostles who had failed to show such devotion are favored last. Doubtless Jesus, too, intended to show them the importance of believing upon evidence.
and he upbraided them with their unbelief–Chided—probably rebuked them sharply for their lack of faith regarding his resurrection in the face of so much evidence.
and hardness of heart,–That perversity of heart attending unbelief.
because they believed not them that had seen him after he was risen.–Mark has thus far mentioned only such testimony to the resurrection as had been discredited by his disciples, and it is true that to the extent of this testimony “they believed not them that had seen him after he was risen.”
15 And he said unto them, Go ye–Here Jesus begins giving the Apostolic Commission, or, Great Commission, as it is often called. This was given on the day Jesus ascended to heaven. It is called a commission, and properly so, because it committed to the apostles what they had not before received, the authority to preach the gospel, and to publish the conditions of salvation. Up to this time Jesus had forbidden them even to tell any man that Jesus was the Christ. (Mat 16:20; Mat 17:9.) But now their lips are unsealed with only one limitation, namely, that they are to wait in Jerusalem until they are “clothed with power from on high.” (Luk 24:47-49; Act 1:7-8.) They were to go; not to wait for an invitation.
into all the world,–Not only the land of Israel, but every part of the inhabited earth. A world-wide commission.
and preach– Proclaim –make known–offer pardon and eternal life to the race on the terms of salvation offered by Christ.
the gospel–The good news. The glad tidings of joy. The assurance that Christ has come, and that sin may be forgiven, and the soul saved. The gospel is the death, burial and resurrection of Christ. By it we are saved. (1Co 16:1-6.) It is God’s power to salvation. (Rom 1:16..)
to the whole creation.–To every creature. That is, to every responsible human being. Christ commands his disciples to offer salvation to all men. If they reject it, it is at their peril. God is not to be blamed if they do not choose to be saved. His mercy is manifest; his love boundless; grace is free to all. The gospel message is limited to man. As man receives the gospel he is raised and elevated by it, and in turn he improves and elevates the lower animal. We find better horses, cattle and stock of all kinds in Christian lands than we do in heathen lands. This is the result of the influence of the gospel on man. As the gospel elevates him, he elevates the lower animal. This commission is backed up by all authority in heaven and on earth. (Mat 28:18-19.)
16 He that believeth–That is, he that believeth the gospel. (Verse 15.) It was to be preached in order that it might be believed. He that credits it to be true, and acts accordingly. and is baptized–The preaching of the gospel imposes duties and responsibilities upon those who hear it. Here it imposes faith and baptism. Water baptism is a command, not a promise. Holy Spirit bptism is a promise, not a command. We obey commands and enjoy promises. Baptism in the commission is an act of obedience performed by the believer, and therefore it is a command. This being true, and since baptism of the Holy Spirit is always a promise and never a command, therefore the baptism of the commission is not Spirit baptism. Water baptism is a burial. “We were buried therefore with him through baptism into death.” (Rom 6:4). “Having been buried with him in baptism.” (Col. Z:12.)
shall be saved;–From past sins and their consequences. Salvation has both its negative and its positive side, freedom from sin and conformity to Christ. “Shall be saved” is equal to “unto the remission of your sins” in Act 2:38, and “wash away thy sins,” Act 22:16. It is the new birth of John 3 5: “Except one he horn of water and the Spirit, he cannot enter into the kingdom of God.” If baptism and the new birth is not one and the same, then one can he saved without the new birth for Jesus said: “He that believeth and is baptized shall be saved.”
but he that disbelieveth shall be condemned.—The term “condemned” has no more reference to the eternal state than the term “saved” in the preceding clause. They both have primary reference to the present state, and the former is the exact counterpart of the latter. Condemnation already rests on those who believe not (Joh 3:18), but the apostles are here told that it shall especially rest on those who hear the gospel and believe it not. It rests on them now, and it must, of course, rest on them forever unless, at some subsequent period of life, they shall become believers. In this way the state of condemnation which now exists will reach forward into eternity, unless its cause be removed, in like manner as the state of salvation enjoyed by the baptized believer will reach into eternity, unless it be forfeited by subsequent apostasy. It has frequently been observed that though Jesus says: “He that believeth and is baptized shall be saved,” he does not, in stating the ground of condemnation, mention the failure to be baptized as part of it, but simply says: “He that disbelieveth shall be condemned.” From this it is again inferred that baptism is not one of the conditions of pardon. But the conclusion does not follow for the fact that baptism is not mentioned in stating who shall be condemned can never remove it from the place it occupies in stating who shall be saved. Suppose a governor of a state should say to the convicted thieves in the penitentiary, “He that pledges himself to be honest and will restore what he has stolen shall be pardoned, but he that will not make this pledge shall serve out his time in prison,” none but a crazy thief could think that because restitution is not mentioned in the latter instance he would be pardoned without making restitution. Equally unreasonable is the conclusion in question. Equally true that there is not a man in the penitentiary who would expect pardon without the restitution required. The leading thought in the commission is to state the ground on which men would be saved, and not that on which they would be condemned. The apostles were to be concerned with saving men, not with condemning them; consequently, Jesus tells them in detail on what ground they are promised salvation; but as condemnation is his own work, not theirs, he speaks of that comprehensively by naming the one sin of unbelief which renders all acceptable obedience impossible, and is the chief cause of all condemnation. He that believeth not is already judged or condemned. (Joh 3:18.) One does not have to refuse to be baptized to be condemned –unbelief damns him before his refusal to be baptized. Unbelief will damn the world. A man should come to the commission, then, not to learn how he may be damned, but how he may be saved;and this it teaches him right plainly.
The assertion, “He that disbelieveth shall be condemned,” implies that all who hear can believe–that no innate or acquired incredulity can justify unbelief of the gospel. This is asserting the highest possible claim in behalf of the evidences of Christianity, and he who makes the claim is he who will judge the world at the last day. If, in the face of this declaration, any man will venture to the judgment in unbelief, alleging that the evidence is not sufficient for him, he must settle the issue with Jesus himself. A responsible baptized unbeliever is under the same condemnation with the unbeliever. Hence, the unbeliever is condemned baptized or unbaptized. Baptism without faith will profit no one. “Jesus, when he was baptized, went up straightway from the water.” (Mat 3:16.) “Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan. And straightway coming up out of the water.” (Mar 1:9.) Jesus is our model, and we ought to follow him in all things.
17-18 For a full discussion of these verses see appendix at the end of the Book Notes for Mark.
Fuente: Old and New Testaments Restoration Commentary
eleven
A collective term, equivalent to “The Sanhedrin,” “The Commons,” not necessarily implying that eleven persons were present. See Luk 24:33; 1Co 15:5; Mat 28:16 where “eleven disciples” implies a definite number of persons.
Fuente: Scofield Reference Bible Notes
he appeared: Luk 24:36-43, Joh 20:19, Joh 20:20, 1Co 15:5
at meat: or, together
and upbraided: Mar 7:18, Mar 8:17, Mar 8:18, Mat 11:20, Mat 15:16, Mat 15:17, Mat 16:8-11, Mat 17:20, Luk 24:25, Luk 24:38, Luk 24:39, Joh 20:27, Rev 3:19
unbelief: Num 14:11, Psa 95:8-11, Heb 3:7, Heb 3:8, Heb 3:15-19
Reciprocal: Isa 40:28 – thou not known Mat 17:17 – O faithless Mat 28:16 – the eleven Mar 6:52 – their Mar 9:19 – O faithless Mar 9:32 – were Mar 16:11 – believed Luk 1:20 – because Act 12:15 – Thou Jam 1:5 – and upbraideth
Fuente: The Treasury of Scripture Knowledge
4
The eleven means the apostles except Judas who had hanged himself. We should note that these apostles at this time believed not. Jesus rebuked them for their unbelief in the face of testimony of those who had seen him after his resurrection.
Fuente: Combined Bible Commentary
Mar 16:14. Afterward. Later not last, though the word may bear such a meaning. This was the last manifestation of that day, and is fully detailed by Luke (Luk 24:36, etc.) and John (Joh 20:19-23). Mark joins with it the last revelation of our Lord on earth. See on Mar 16:15.
Sat at meat. In strict accordance with Luk 24:41-43, though evidently independently written.
Upbraided them with their unbelief. He instructed, as well as upbraided them; but the matter is here described from one point of view. This unbelief was in the fact of His resurrection.
Hardness of heart. They seem to have remained that day in an intellectual and moral stupor.
Because, etc. The specific reproach was that in the face of sufficient evidence they doubted a glorious fact, which He, whom they loved, had predicted again and again.
Fuente: A Popular Commentary on the New Testament
Mar 16:14. Afterward he appeared unto the eleven as they sat at meat Namely, on the evening of the day on which he rose. Concerning this appearance of Christ, see notes on Luk 24:36-43, where it is related at large. And upbraided them with their unbelief &c. That after so many assurances from his own mouth that he would rise again the third day; and after the testimony of so many eye-witnesses, that he had performed his promise, they believed not. And if this be attributed to them as culpable unbelief, and hardness of heart, surely those persons must much more be guilty of these sins, who, after the testimony of these apostles, and five hundred more eye-witnesses of his resurrection; after the ocular testimony of a multitude of Christians in different parts of the world, touching the mighty miracles performed in his name by the apostles, the chosen witnesses of his resurrection, and by many others, who believed it and were baptized into this faith, for a whole age together, do yet continue to disbelieve that resurrection, and the faith confirmed by it. Whitby.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
CXXXVIII.
FIFTH APPEARANCE OF JESUS.
(Jerusalem. Sunday evening)
bMARK XVI. 14; cLUKE XXIV. 36-43; dJOHN XX. 19-25.
b14 And afterward cas they spake these things [while the two from Emmaus were telling their story], bhe was manifested unto the eleven themselves as they sat at [751] meat; d19 When therefore it was evening, on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus chimself dcame and stood in the midst, cof them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they beheld a spirit. [His entrance through a bolted door lent weight to their idea that he had no corporeal body. They knew nothing of the possibilities of a resurrected body.] band he upbraided them with their unbelief and hardness of heart [here, as in the previous section, Jesus shows that the heart has much to do with the belief], because they believed not them that had seen him after he was risen. [They had had the testimony of three men and perhaps a half dozen women; they had not lacked evidence.] c38 And he said unto them, Why are ye troubled? and wherefore do questionings arise in your heart? 39 See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having. 40 And when he had said this, he showed them his hands and his feet. dand his side. [These members not only showed that he was not a disembodied spirit, but they served to identify his body with that which they had seen crucified, and hence the person who now spoke was the Jesus whom they had known and lost.] c41 And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat? 42 And they gave him a piece of a broiled fish. 43 And he took it, and ate before them. [Thus at last satisfying them that he was not a ghost.] dThe disciples therefore were glad, when they saw the Lord. 21 Jesus therefore said to them again, Peace be unto you: as the Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: 23 whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained. [Now that the apostles [752] knew their Master, he repeats his blessing, and as the New Testament is now sealed in his blood according to the commission under which he came, he, in turn, commissions the twelve to go forth and proclaim its provisions. Symbolic of the baptism which they were to receive at Pentecost, he breathes upon them, and, having thus symbolically qualified them, he commissions them to forgive or retain sin, for this was the subject-matter of the New Testament.] 24 But Thomas, one of the twelve, called Didymus [see p. 244], was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my hand into his side, I will not believe. [The apostles had undoubtedly seen and talked with someone, but the question was, Who? They said that it was Jesus, and Thomas, holding this to be impossible, thought that it must have been someone else whom they mistook for Jesus. But he would not be deceived; he would thoroughly examine the wounds, for these would identify Jesus beyond all doubt–if it were Jesus.]
[FFG 751-753]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
16:14 {c} Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
(c) The evangelist did not consider the chronological sequence of events, but rather what took place, which he divided into three parts: The first shows how he appeared to the women, the second to his disciples, the third to his apostles, and therefore he says “finally”.
Fuente: Geneva Bible Notes
Jesus’ appearance to the Eleven 16:14-18 (cf. Luke 24:36-43; John 20:19-23)
The writer said that Jesus appeared to the Eleven on this occasion. However, John qualified that statement by explaining that Thomas was absent (Joh 20:24). The writer was speaking of the Eleven as a group.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This event evidently happened on Easter Sunday evening. This is the most severe rebuke that Jesus ever gave His disciples that the Gospels record. They had not only disbelieved the reports of His resurrection, but they had also hardened their hearts against the possibility of His resurrection. The disciples’ own unbelief would help them understand and appreciate the unbelief of many with whom they would share the gospel as eyewitnesses.
"The Apostles may have been allowed to hear of the Resurrection before seeing the risen Christ in order that they might know from personal experience what it was to have to depend upon the testimony of others, as would be the case with their converts." [Note: Plummer, p. 372.]