Mark 16:11

Mar_16:11. Comp. Luk_24:10-11; Joh_20:18.

The fact that θεᾶσθαι apart from this section does not occur in Mark, forms, considering the frequency of the use of the word elsewhere, one of the signs of a strange hand. By ἐθεάθη is not merely indicated that He had been seen, but that He had been gazed upon. Comp. Mar_16:14, and see Tittmann, Synon. p. 120 f.

ἀπιστεῖν does not occur in Mark except here and at Mar_16:16, but is altogether of rare occurrence in the N. T. (even in Luke only in chap. 24)

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 16:11 . ἐθεάθη , was seen. This verb, used again in Mar 16:14 , is foreign to Mk., as is also ἀπιστεῖν , also twice used here ( ἠπίστησαν , Mar 16:11 ; ἀπιστήσας , Mar 16:16 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

11. had been seen of her] The original word here translated “had been seen” occurs nowhere else in St Mark except here in this section and in Mar_16:14.

believed not] So incredible to them did the whole story appear.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

After that,.... A little time, or some few hours after, on the selfsame day; see Luk 24:13;

he appeared in another form: it seems to have been the form, or habit of a gardener that he appeared in to Mary; since she thought him to be one, and to be the gardener that belonged to the garden, in which the sepulchre was: but now it was in another form, or habit, that he appeared; very likely in the habit of a Scribe, or doctor; since he took upon him to expound the Scriptures to the persons he appeared to; as also took bread, and blessed it, when at supper with them, Luk 24:27. According to the Jewish canons (m).

"if two persons eat together, and one of them is a Scribe, and the other an unlearned man, , "the Scribe blesses", and the unlearned man is excused.''

This is not to be understood of any change in the shape of his body, or the features of his face; for as soon as their eyes were opened, which had been before held, they knew him perfectly well: whereas, if there had been such an alteration made in him, that he could not have been known for the same, there would have been no need of holding their eyes, that they should not know him, Luk 24:16. This appearance was

unto two of them; one of them was Cleophas, or Alphaeus, which is the same, Luk 24:18; the other is by some (n) thought to be Simon Peter, from what is said in Luk 24:34 though others (o) think it was Nathanael, and others (p) Luke the evangelist, who conceals his own name, when he mentions the other; and some (q) that his name was Ammaon, which perhaps may be through mistake of the place, Emmaus, where they were going, for the name of one of them, and the appearance to them was,

as they walked, and went into the country: to a country village called Emmaus, about sixty furlongs, or seven miles and a half from Jerusalem; see Luk 24:13.

(m) T. Bab. Beracot, fol. 45. 2. (n) Lightfoot, Hor. in. v. 13. & in Luk. xxiv. 13. (o) Epiphan contra Haeres. l. 1. Haeres. 23. (p) Vid. Theophylact. in Luc. xxiv. 13. (q) Ambros in Luc. 12. 49. & 24.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And they, when they had heard that he was alive, and had been seen of her, believed not.

Ver. 11. {See Trapp on "Mat 28:8"} {See Trapp on "Mat 28:9"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Believed not - This is proof that they did not expect his resurrection; proof that they were not easily deceived, and that nothing but the clearest evidence could undeceive them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

11. Believed not — They had not forgotten, nor did they truly disbelieve their Lord’s predictions. But in their dejection of mind they had lost the realizing power and could not grasp the fact. Besides, if our Lord is to rise again he ought to come in the glory of his kingdom, appearing perhaps in the skies. Mar_9:10-31. Hence they afterward ask our Lord, “Wilt thou at this time restore again the kingdom to Israel?” Act_1:6. It is quite unexpected, therefore, that his resurrection shall steal upon them, and be first announced to them by women. Nor, had the resurrection been a fable invented by these apostles, would they have made themselves so little the heroes of the history.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And they, when they heard that he was alive, and had been seen of her, disbelieved (hpisthsan). They refused to believe on the bare statement of Mary Magdalene, although M. Renan says, "Sa grande affirmation de femme, "Il est res-suscitei" a ete la base de la foi de l"humanite." They did not believe her until the risen Lord stood before them. (See "Speaker"s Commentary" (St. Mark), p. 297.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

11. They … believed not. Their disbelief was overruled for good, for it furnishes abundant proof that they did not invent the story of the resurrection.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. κἀκεῖνοι. Here and Mar 16:13 the crasized form is found in the best MSS.; καὶ ἐκεῖνοι (Mar 4:20) is a very rare exception.

ἐθεάθη. Like ἐκεῖνοι as here used, this is a Johannine word (1Jn 1:1; 1Jn 4:12; 1Jn 4:14; Joh 1:14, etc.), and it occurs nowhere in Mk. It was the persistent testimony of those who had had this experience, that they had seen the risen Lord with their own eyes; and few believed that He was alive again until they had seen Him. That the confident expectation of seeing Him again led the disciples to believe that they had seen Him is quite contrary to clear evidence.

ἠπίστησαν. Unbelief was the general result when the testimony of others was received; Thomas was only one of many sceptics (Mar 16:16; Luk 24:11; Luk 24:41; Joh 20:24). Ἀπιστέω (here and Mar 16:16) is not found in Mk.

Whether or no we regard the narrative about the visit of the three women to the tomb (Mar 16:1-8) as referring to the same event as that which is recorded here and Joh 20:11-18, it is remarkable that Christ’s Appearance to Mary Magdalen, with or without other women, is not mentioned by St Paul, when he enumerates those who, from personal experience, could be cited as witnesses for the reality of Christ’s Resurrection. Jn also, when He calls the Appearance at the Sea of Tiberias “the third time” of Christ’s manifesting Himself (Joh 21:14), does not count the Appearance to Mary which he himself records. Women were not official witnesses; and perhaps from the first it was noticed that, owing to emotion and excitement, the story which they told was not coherent. St Paul begins with the “first” of the Apostles and ends with the “least” of them, giving six Appearances in all. St John gives three Appearances, at all of which he himself was present. But, if in examining the witnesses for the Resurrection “the believer is confronted with details that do not harmonize, the unbeliever has to explain away the triumphant progress of the new sect” (Burkitt). Can the success and vitality of the Christian religion be explained, if Jesus of Nazareth died on the cross and never rose again?

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] See Joh 20:18: Luk 24:11.

ἐθεάθη ὑπʼ αὐτῆς is a construction only found here in N.T., and θεάομαι (which occurs again ver. 14) is not used by Mark.

ἀπιστέω is only used in ver. 16 and Luk 24:11, Luk 24:41, throughout the Gospels.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. Mark agrees with Luke that the first report of the resurrection was disbelieved.1 Mt., however, states that the message of Jesus was acted upon, and so implies their belief in the report of the resurrection.2 This appearance to Mary Magdalene is condensed from J. 20:11-18. The verbal anomalies are in the use of ἐκεῖνοι, ἐθεάθη, and ἠπίστησαν. ἐθεάθη is used twice in the paragraph here, and in v. 14, and nowhere else in Mk. ἠπίστησαν is found here and in v. 16 (twice in Lk.), and nowhere else in Mk.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.