Mark 16:14

Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (Mar 16:14); 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 Act 10:41. 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 Mat 28:17. 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 (Mar 16:16); "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, Act 8:13. Believing with the heart, and confessing with the mouth the Lord Jesus (Rom 10:9), 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 (Mar 16:17); 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 Co1 14:22. 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, Irenaeus, 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 5:14, 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!

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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

16:14–18

(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. Luke’s account is not, however, wanting in the points which go to corroborate the Lord’s 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 ὕστερον 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 Christ’s 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 Christ’s 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; πάσῃ τῇ κτίσει, 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 בִּרְיוֹת:” 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 הבריתו; 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 world’s 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, ὁ δὲἀπιστήσας; 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.—Σημεῖα 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; παρακολουθήσει.—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 Luke’s 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 αἴρειν 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 αἴρειν, to lift up, or elevate as a σημείον 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 ἱστάναι ἐπὶ σημείον, Num_21:9, is of the same import as αἴρειν, for which John employs (Mar_3:14) ὑψοῦν 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 God’s 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 Christ’s 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 world’s 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 χαρίσματα 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 Lord’s 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 world—all creatures; 2. to the end of all time—blessed 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 world’s 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 world’s 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 Lord’s 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 God’s 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, Luther’s explanation, Works ix. 2546–2747):—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 Lord’s 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 Christ’s 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 Lord’s ascension shows us the way to heaven.—Hossbuch:—Our Lord’s 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 Christ’s 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 God’s 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.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mar 16:14. Ὕστερον, 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.]—ἀνακειμένοις, as they sat at meat) At the time when men are most exhilarated by the coming of those whom they were earnestly wishing for.—αὐτοῖς, themselves) together.—ὠνείδισε, He upbraided) This takes for granted that the proofs of the resurrection were undoubted. [A wholesome putting of them to shame.—V. g.]—καὶ σκληροκαρδίαν, and hardness of heart) Faith and a tender heart are always conjoined.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_16:14. Ύστερον] 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 ἀνακειμένοις (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 συναλιζόμενος 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, John 20, and with the notice contained in Luk_24:25; for which the circumstance mentioned at the appearance on the mountain, Mat_28:17 (οἱ δὲ ἐδίστασαν), furnished a certain basis.

ΑὐΤΟῖς ΤΟῖς ἝΝΔΕΚΑ] 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.

ὅτι] equivalent to ΕἸς ἘΚΕῖΝΟ ὍΤΙ, 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 ἀνακειμ. as: una sedentibus. Comp. Mar_14:18.

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 16:14 . ὕστερον , 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 ἀνακειμένοις (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.

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

14–18. THE APPEARANCES TO THE ELEVEN

Luk 24:36-43. Joh 20:19-23. Cf. 1Co 15:5 f.

14. Ὕστερον. These verses seem to be a summary of what the writer had heard or read respecting manifestations of the risen Lord to the Apostles on and after Easter Day. What may have been said on different occasions is strung together and assigned to a single occasion, the scene of which seems to be Jerusalem. But the narrative does not seem to be dependent on the Canonical Gospels, although the language is less unlike the language of those Gospels than Mar 16:9-13 are. Ὕστερον, seven times in Mt. and once each in Lk. and Jn, is found nowhere in Mk, who prefers ἔσχατον.

αὐτοῖς τοῖς ἕνδεκα. To the Eleven themselves (R.V.), ipsis undecim (Beza), i.e. to the official body as distinct from Mary Magdalen and the two unnamed disciples. “The Eleven” proves nothing as to the presence of Thomas; both “the Eleven” and “the Twelve” are used to designate the Apostolic College, independently of the exact number (Joh 20:24; 1Co 15:5). The terms Decemviri and Centumviri were used in a similar manner. Cf. the English “hundred.”

ὠνείδισεν. Nowhere else is this verb used of Christ’s rebuking His disciples, not even when Peter ventured to rebuke Him (Mar 8:32-33). R.V. renders “upbraid” here and Mat 11:20, but “reproach” Mar 15:32; Mat 5:11; Mat 27:44; Luk 6:22. Vulg. commonly has exprobro, but also convicior (Mar 15:32), inpropero (Mat 27:44), and dico omne malum adversus (Mat 5:11).

ἀπιστίαν καὶ σκληροκαρδίαν. Nowhere else is either of these grave faults laid to the charge of the Apostles. They had shown ὀλιγοπιστία (Mat 17:20), had had πεπωρωμένην τὴν καρδίαν (Mar 8:17); but they were neither unbelieving nor impenitent. We conclude that the words are not Christ’s but the narrator’s, who seems to have been much impressed by the fact that many of Christ’s disciples treated the report of His Resurrection as something too good to be true. He emphasizes this (Mar 16:11; Mar 16:13-14; cf. Mar 16:16-17).

It was probably because the change from this severe rebuke to the commission in Mar 16:15 appeared to be intolerably abrupt that an insertion was made of a reply on the part of the disciples. Respecting this interesting interpolation, of which we have now recovered the whole in the original Greek, see Appendix. But there is point in the abrupt change which this interpolation seeks to mitigate. The disciples are told, not merely to believe, but to preach to all the world, what they themselves had doubted. In a similar way Christ shows to Saul of Tarsus, not merely that he must cease to persecute Him, but how great things he must suffer for His sake (Act 9:16).

ADDITIONAL NOTE

ON Mar 16:14

The now well-known interpolation in this verse was known to Jerome, who says that it existed in “some copies and especially Greek MSS.” (Dial. c. Pelag. ii. 15), and he quotes a portion of the reply put into the mouths of the Apostles. His quotation runs thus: Et illi satisfaciebant dicentes; Saeculum istud iniquitatis et incredulitatis sub Satana est, qui non sinit per immundos spiritus veram Dei apprehendi virtutem. Idcirco jam nunc revela justitiam tuam. Instead of sub Satana est qui some MSS. have substantia est quae, which yields very poor sense and is now known to be certainly wrong. For in 1907 Mr C. L. Freer bought in Cairo a very interesting MS. of the Four Gospels in Greek, and the text of Mk contains the whole of the interpolation of which Jerome has given part in a Latin translation. This Greek MS. is believed to be of the fifth or sixth century; indeed some critics have thought that it may be of the fourth. The order of the Gospels is that of [3589][3590] and the old Latin MSS., viz. Mt., Jn, Lk., Mk, and the MS. (or that from which it was copied) seems to have been made from different texts. The text of Jn is superior to that of Mt. In Jn it generally agrees with [3591] in Mt. generally with the later official or Byzantine text. In Lk. down to Mar 8:12 it agrees mainly with [3592] and for the rest of the Gospel mainly with the later text. These features, however, do not greatly concern us. In Mk the text varies, but it has one or two unique readings. In Mar 1:27 it has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” In Mar 9:24 it has “the spirit of the child” instead of “the father of the child.” But for us the most interesting feature is that it contains the appendix to Mk (Mar 16:9-20) and after Mar 16:14 has the interpolation in question. The text of it runs thus:—

[3589] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3590] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3591] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3592] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

κἀκεῖνοι ἀπελογοῦντ(ο) λέγοντες ὅτι ὁ

αἰὼν οὗτος τῆς ἀνομίας καὶ τῆς ἀπιστίας

ὑπὸ τὸν Σατανᾶν ἐστιν ὁ μὴ ἐῶν τὰ ὑπὸ

τῶν πνε(υμ)άτων ἀκάθαρτα τὴν ἀλήθειαν

τοῦ θ(εο)ῦ καταλαβέσθαι (καὶ) δύναμιν. διὰ

τοῦτο ἀποκάλυψον σοῦ τὴν δικαιοσύ-

νην ἤδη, ἐκεῖνοι ἔλεγον τῷ Χ(ριστ)ῷ καὶ ὁ

Χ(ριστὸ)ς ἐκείνοις προσέλεγεν ὅτι πεπλήρω-

ται ὁ ὅρος τῶν ἐτῶν τῆς ἐξουσίας τοῦ

Σατανᾶ, ἀλλὰ ἐγγίζει ἄλλα δ(ε)ινά· καὶ ὑ-

πὲρ (τ)ῶν [ἐγὼ] ἁμαρτησάντων (ἐγὼ) παρεδόθην

εἰς θάνατον ἵνα ὑποστρέψωσιν εἰς τὴν

ἀλήθειαν καὶ μηκέτι ἁμαρτήσωσιν,

ἵνα τὴν ἐν τῷ οὐρανῷ πν(ευματ)ικὴν καὶ ἄ-

φθαρτον τῆς δικαιοσύνης δόξαν

κληρονομήσωσιν. ἀλλὰ πορευθέντες …

This is evidently the work of a careless and unintelligent scribe, and the text here and there is evidently corrupt, but the disciples’ reply to Christ’s rebuke is clear enough, and what He said to them in resuming His address is also fairly clear. We may render the whole thus:—“And they excused themselves (Rom 2:15; 2Co 12:19), saying that this age of lawlessness and unbelief is under Satan, who, through the agency of unclean spirits, suffereth not the truth and power of God to be apprehended (Eph 3:18). For this cause reveal Thy righteousness now, they said to Christ. And Christ addressed them, The limit of the years of the authority of Satan has been fulfilled, but other terrors draw nigh. And for the sake of those who have sinned I was delivered over unto death, that they may return unto the truth and sin no more, that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, etc.”

When we had only the short extract in Jerome, Zahn was inclined to believe that it was not a gloss, but a bit of conversation handed down by tradition (Introd. to N.T. II. p. 472). The words attributed to Christ have not much resemblance to those which are preserved in the Gospels; they most probably represent what some Egyptian Christians of the second or third century thought that He might have said.

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.

The Evangelist considered not the order of the time, but the course of his history, which he divided into three parts: The first showeth how he appeared to the women, the second, to his Disciples, the third, to his Apostles, and therefore he saith, Finally.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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"

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) Afterward he appeared unto the eleven.—See Notes on Luk_24:36-43.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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.

And he said unto them,.... Not at the same time, and place, as before; not on the first day of the week, on which he rose from the dead, but forty days after, just upon his ascension to heaven; see Mar 16:19; nor at Jerusalem, but in Galilee, where be appointed to meet his disciples, and did, when he gave them the following commission; see Mat 28:16.

go ye into all the world: not only into Judea, and through all the cities of it, where they had been before confined; nor only into the Roman empire, which is sometimes so called, because great part of the world was under that government; but into every known and habitable part of the whole universe, to all the nations of the world under heaven: and it is to be observed, that this command is not enjoined on every apostle separately, as if each of them was to go into all the world, and travel over every part; but that one was to go one way, and another another way; every one had his line, or that part of the world marked out for him, whither he was to steer his course, and where he was to fulfil and finish his ministry: and besides, this commission not only included the Apostles, but reaches to all the ministers of the Gospel in succeeding ages, to the end of the world; and since this, one part of the world, which was not known, is now discovered; and the order includes that, as well as the then known parts of the world, and the Gospel accordingly has been sent into it.

And preach the Gospel to every creature; not to inanimate and irrational creatures, as stocks and stones, the beasts of the field, &c. nor to all rational creatures, as angels, good or bad; the former need not the preaching of the Gospel, and the latter are denied the blessing; but men, the offspring of fallen Adam, the objects of God's good will: these are styled "the creatures", because the chief of God's creation on earth; and are often in the Jewish writings so called; take an instance or two:

"R. Chuninn ben Dousa (r) used to say, all in whom, "the creatures" (i.e. men) have delight, God has delight; and in whomsoever "the creatures" (or men) have no, delight, God has no delight.''

One of the seven qualifications of a member of the sanhedrim is, , "love of the creatures" (s), or love of men: so it is said (t), that

"the holy blessed God, sits in the height of the world, and gives a portion of food, , "to every creature",''

that is, to every man: and particularly the Gentiles, as distinguished from the Jews, are often intended by this phrase: thus

"says (u) R. Judah, perhaps, "the creatures", (i.e. the Gentiles,) knew the love with which the holy blessed God Ioved Israel, and roared like lions to pursue after them.''

It is elsewhere (w) said,

"all the prayers, , "of the creatures" (the Heathens) are only concerning the earth; Lord, let the earth bring forth! Lord, let the earth be fruitful! All the prayers of the Israelites, are only for the house of the Lord; Lord, let the house of the sanctuary be built, &c.''

And in this sense is the phrase used, in Rom 8:22 Pe2 3:4. Now to these, Christ would have the Gospel preached, as well as to the Jews; even to all, without any distinction of people, Jews and Gentiles, Barbarians, Scythians, bond and free, male and female, rich and poor, greater or lesser sinners, even to all mankind; than which, nothing was more provoking to the Jews; who would, if they could, have revoked and made null this commission of Christ; see Th1 2:16. It was the Gospel he would have preached to them, the word of peace and reconciliation, by his atoning sacrifice; the doctrine of free and full pardon by his blood; and of justification by his righteousness; and of complete salvation by him: even every doctrine relating to his person, as God and man; to every office of his, as prophet, priest, and king; to his incarnation, sufferings, and death, his resurrection, ascension, session at the right hand of God, and intercession for his people, and second coming to judgment; with every doctrine relating to the grace of God, of the Father in election, and the covenant of peace, of the Son in redemption, and of the Spirit in regeneration and sanctification: all which he would have published and declared in the most free, plain, and open manner, with all boldness, faithfulness, and constancy. A compendium and summary of which, is given in the next words.

(r) Pirke Abot, c. 3. sect. 10. (s) Maimon. Hilch. Sandedfin, c. 2. sect. 7. (t) T. Bab. Pesachim, fol. 118. 1. Vid. T. Bab. Yoma, fol. 86. 1. (u) Zohar in Exod. fol. 2, 3. (w) Bereshit Rabba, sect. 13. fol. 11. 3. Vid. T. Bab. Chagiga, fol. 12. 2.

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

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 Lord’s 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.

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

At length, &c. in the Latin text, taken according to the letter, is lastly, or last of all: but if we examine and compare the four gospels, this was not the last time that Christ appeared to his disciples after his resurrection. We can only then understand it of the last time mentioned by this evangelist. --- To the eleven. If this apparition (as it was the common opinion of St. Augustine) was made when St. Thomas was not with them, they were only then ten, without St. Thomas and Judas. The evangelist here calls them eleven, because the apostolical college (Judas being dead) consisted of no more than eleven. And this way of speaking may be justified by diverse examples: one instance may suffice. A meeting of the Jewish sanhedrim might be called the Council of the Seventy-two, though it many times happened that all the seventy-two were not there present. (Witham) --- Some think that this was the last apparition of Jesus Christ, after which he quitted the earth, and ascended into heaven. (Bible de Vence)

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

[BIBLIOGRAPHY]

Novissime, Greek: usteron, posterius.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

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

And afterward (usteron de) he was manifested (efanerwyh) unto the eleven themselves (autoiv toiv endeka) as they sat at meat. There is an emphasis here on the word "themselves." The former appearances had been to persons not having any official character. But now he appears to the eleven apostles, when they were all gathered together at the close of that memorable day. "Unto the eleven. " If, as seems evident, this appearance refers to the day of our Lord"s resurrection, there would be only ten present; for Thomas was not then with them. Still, they might be called the eleven, because the apostolic college was reduced to eleven after the betrayal by Judas; so that they might still be called the eleven, although Thomas was absent. St. Bernard says on this, "If Christ comes and is present when we sit at meat, how much more when we kneel in prayer!" He upbraided them ( wneidise). This is a strong word of rebuke. They ought to have received the testimony of competent witnesses. But their doubts were only removed by the evidence of their senses; just as afterwards in the case of Thomas. St. Mark is always careful to record the rebukes administered by our Lord to his apostles.

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

Luke xxiv, 36; John xx, 19.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXVIII. Fifth Appearance of Jesus].

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]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

14. He appeared to the eleven themselves. Compare Luke 24:36–49; John 20:19–23.

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.

Connecting Statement:

When Jesus meets with the eleven, he rebukes them for their unbelief and tells them to go out into all the world to preach the gospel.

the eleven

These are the eleven apostles who remained after Judas left them.

they were reclining at the table

This is a metonym for eating, which was the usual way people in that day ate meals. AT: "they were eating a meal" (See: Metonymy)

reclining

In Jesus' culture, when people gathered to eat, they lay down on their sides, propping themselves up on pillows beside a low table.

hardness of heart

Jesus is rebuking his disciples because they would not believe in him. Translate this idiom so it is understood that the disciples were not believing Jesus. AT: "refusal to believe" (See: Idiom)

Go into all the world

Here "the world" is a metonym for the people in the world. AT: "Go everywhere there are people" (See: Metonymy)

the entire creation

This is an exaggeration and a metonym for people everywhere. AT: "absolutely everybody" (See: Metonymy and Hyperbole and Generalization)

He who believes and is baptized will be saved

The word "He" refers to anyone. This sentence can be made active. AT: "God will save all people who believe and allow you to baptize them" (See: Active or Passive)

he who does not believe will be condemned

The word "he" refers to anyone. This clause can be made active. AT: "God will condemn all people who do not believe" (See: Active or Passive)

translationWords

Jesus

the twelve

rebuke

believe

believe

preach

good news

baptize

save

condemn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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 ver. 15 were spoken; (3) some unrecorded appearance when the rest of these words (vv. 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 ver. 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.

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

14. This appearance to the eleven on the evening following the resurrection is given in both Lk. and J.5 It differs from both accounts again in the matter of Jesus’ reproach of their unbelief of the stories of his resurrection. In Lk. it is not this for which he chides them, but for their idea, in spite of their acceptance of those stories, that his present appearance was that of a ghost. J. records only their gladness.6 The verbal peculiarities are in the use of ὕστερον, and θεασαμένοις. ὕστερον is found in the other gospels, but not elsewhere in Mk.

Insert δὲ after ὕστερον, Treg. (Treg. marg. WH.) RV. AD, mss. Latt. Memph. Syrr. Add ἐκ νεκρῶν, from the dead (Treg. marg. WH.) AC* X Δ Harcl.

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

Afterward [υστερον] . Not found elsewhere in Mark Often in Matthew.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.