Mark 16:9

Mar_16:9

Now when Jesus was risen.

Evidence of the fact of Christs resurrection

The empty tomb of Jesus recalls an event which is as well attested as any in history. It is so attested as to put the idea of what is called illusion out of the question. The main purpose, the first duty, of the apostolic ministry was to witness to the fact that Christ had risen. The apostles did not teach the resurrection as a revealed truth, as they taught, e.g., the doctrine of justification; they taught the resurrection as a fact of experience-a fact of which they themselves had had experience. And this is why the different evangelists do not report the same appearances of our risen Lord. Each one reports that which he himself witnessed, or that which was witnessed by the eyewitness on whose authority he writes. Put the various attestations together, and the evidence is irresistible. That which these witnesses attest must be true, unless they have conspired to deceive us, or are themselves deceived. The idea that they are deceived, however, cannot be entertained by any man who understands human character; the idea that they were themselves deceived is inconsistent with the character of the witness which they give. No doubt there are states of hallucination, states of mental tension, in which a man may fancy that he sees something which does not in fact present itself to his senses. The imagination for the moment is so energetic as to impose upon the senses an impression which corresponds to that, whatever it be, which creates an emotion within the soul. Nay more, the New Testament itself speaks of inward revelations, sometimes during sleep, sometimes during the waking hours, as was that rapture of which St. Paul wrote, into the third heaven, whether in the body I cannot tell, or whether out of the body I cannot tell-God knoweth. But the accounts of the appearances of our risen Lord do not at all admit of either of these explanations. If He had been seen only for a passing moment, only by one or two individuals separately, only in one set of circumstances, under one set of conditions again and again repeated, then there would have been room for the suspicion of a morbid hallucination, or at least of an inward vision. But what is the real state of the case? The risen One was seen five times on the day that He was raised from the dead; He was seen a week after; He was seen more than a month after that; and frequently, on many occasions, during the interval; He was seen by women alone, by men alone, by parties of two and three, by disciples assembled in conclave, by multitudes of men, five hundred at a time; He was seen in a garden, in a public roadway, in an upper chamber, on a mountain in Galilee, on the shore by the lake, in the village where His friends dwelt. He taught as before His death, He instructed, He encouraged, He reproved, He blessed, He uttered prolonged discourses which were remembered, which were recorded; He explained passages of Scripture, He revealed great doctrines, He gave emphatic commands, He made large and new promises, He communicated ministerial powers; and they who pressed around Him knew that His risen body was no phantom form, for He ate and drank before them just as in the days of yore, and they could, if they would, have pressed their very fingers into the fresh wounds in His hands and feet and side. In short, He left on a group of minds, most unlike each other, one profound ineffaceable impression, that they had seen and lived with One who had died indeed and had risen again, and that this fact was in itself and in its import so precious, so pregnant with meaning and with blessing to the human race, that it threw in their minds all other facts into relative insignificance; it was worth living for, it was worth dying for. (Canon Liddon.)

He appeared first to Mary Magdalene

The Saviours first appearance after resurrection was to a woman. For all He had died. But not to an assembled world does He manifest Himself now that He has risen victorious oer the grave; not to angels, or apostles; not to the faithful Joseph, or the true-hearted Nicodemus; but to a woman!

I. The character of the person to whom Christ appeared. A woman, and an inhabitant of a distant and unimportant town bordering towards the Gentile frontier, who had been possessed of demons, until Christ reached forth to her the hand of pity.

II. The circumstances under which he appeared to her. He called her by her name.

III. The grand truth here illustrated.

1. It was not a mere chance encounter. Christ having already left the tomb, must have purposely concealed Himself from all His disciples save the one whom He wanted to see and comfort.

2. Jesus revealed Himself to her, unaccompanied by any. No angel hosts: Christ was all in all.

3. The manifestation was afforded in a garden to a woman. Eden: Eve. (George Venabbes.)

The power of the gospel to restore the fallen

The flee grace of the gospel, and the holiness it produces, distinguish it from every other system. It both justifies and sanctifies. In its method of justifying, it gives glory to God, and brings peace to man. In its method of sanctifying, it displays the fulness of grace, and delivers from the power of Satan.

I. Those who are most under Satanic influence, are yet within the reach of the Gospel.

1. The power of evil spirits would be exerted over both body and soul, if they were not restrained by a greater power. As it is, Satan blinds the mind; works powerfully in the hearts of the children of disobedience; puts it into mens hearts to betray the best of Masters, and to lie against the best Friend. All sins, whether against God or against men, are committed in consequence of his temptation.

2. No power can counteract this evil influence but that which is Divine. In heathen countries Satan reigns uncontrolled; in Christian countries his devices are revealed, all his malice is baffled, his kingdom is overthrown.

3. The gospel not merely delivers men from Satanic influence, but exalts men into the most holy characters.

II. The Gospel can effect the reformation of the most abandoned. No sooner was Mary Magdalene dispossessed, than she devotes herself to the service of her Lord. So with all who heartily embrace Christs religion. The power of sin in them is destroyed, the influence of Satan is dissolved, and they become willing captives of Christs love. Justin Martyr, in one of his apologies, says, O Emperor; we, who were formerly adulterers, are now chaste; we, who used magic charms, now depend on the immortal God; we, who loved money, now cheerfully contribute to the wants of all; we, who would not sit down with those who were not of the same tribe with us, now cheerfully sit among and pray for the conversion of them that hate us, and persuade them to live according to the excellent precepts of Christ.

1. Let us learn how admirably the gospel is adapted to the present state of human nature. It finds us guilty, and reveals to us the sovereign mercy of God in Christ. It subdues the corrupt heart; turns men from darkness to light, etc.

2. See what ground this affords for exertion, even in the most desperate cases. (W. Marsh, M. A.)

Jesus appearing to Mary Magdalene

I. Who she was. Christ revealed Himself first to a woman. A woman out of whom He had cast seven devils. She had been a special trophy of Christs delivering power. In her mighty grace had proved its power. She had become a constant attendant on the Saviour. She spent her substance in relieving His wants.

II. How she sought. Very early in the morning. With very great boldness. Very faithfully: stood at sepulchre. Very earnestly-weeping. Perseveringly. Sought Christ only. There was much ignorance, very little faith, but much love.

III. How she found Him. Jesus Christ was discovered to her by a word. Her heart owned allegiance by another word. Her next impulse was to seek close fellowship. She then entered on His service. (C. H. Spurgeon.)

Mary Magdalene

I. A melancholy instance of Satanic power.

II. A glorious trophy of Divine grace. The cure was unsought by her. Mary resisted the healing hand. She was healed by a word. She was healed instantaneously.

III. An ardent follower of Christ.

IV. A faithful adherent to her Master under all trial.

V. One of the most favoured beholders of Christ.

VI. An honoured messenger of Christ to the apostles. (C. H. Spurgeon.)

Woman first

Was it not most meet that a woman should first see the risen Saviour. She was first in the transgression, let her be first in the justification. In yon garden she was first to work our woe; let her in that other garden be the first to see Him who works our weal. She takes the apple of that bitter tree which brings us all our sorrow; let her be the first to see the Mighty Gardener, who has planted a tree which brings forth fruit unto everlasting life. (C. H. Spurgeon.)

Magdalene

Mary Magdalene represents those who have come under the tormenting and distracting power of Satan, and whose lamp of joy is quenched in tenfold night. They are imprisoned not so much in the dens of sin as in the dungeons of sorrow; not so criminal as they are wretched; not so depraved as they are desolate. (C. H. Spurgeon.)

Demented

Persons possessed with devils were unhappy; they found the gloom of the sepulchre to be their most congenial resort. They were unsocial and solitary. If they were permitted, they broke away from all those dear associations of the family circle which gave half the charms to life; they delighted to wander in dry places, seeking rest and finding none; they were pictures of misery, images of woe. Such was the seven-times unhappy Magdalene, for into her there had entered a complete band of devils. She was overwhelmed with seven seas of agony, loaded with seven manacles of despair, encircled with seven walls of fire. Neither day nor night afforded her rest, her brain was on fire, and her soul foamed like a boiling cauldron. (C. H. Spurgeon.)

Demented

To sum up much in few words, there is no doubt that Mary Magdalene would have been considered by us to be demented; she was, practically, a maniac. Reason was unshipped, and Satan stood at the helm instead of reason, and the poor barque was hurried hither and thither under the guidance of demons. (C. H. Spurgeon.)

A modern illustration

I remember a man of excellent character, well-beloved by his family and esteemed by his neighbours, who was for twenty years enveloped in unutterable gloom. He ceased to attend the house of God, because he said it was no use; and although always ready to help in every good work, yet he had an abiding conviction upon him that, personally, he had no part nor lot in this matter, and never could have. The more you talked to him the worse he became; even prayer seemed but to excite him to more fearful despondency. In the providence of God, I was called to preach the Word in his neighbourhood; he was induced to attend, and, by Gods gracious power, under the sermon he obtained a joyful liberty. After twenty years of anguish and unrest, he ended his weary roamings at the foot of the cross, to the amazement of his neighbours, the joy of his friends, and to the glory of God. (C. H. Spurgeon.)

Hope for the worst

Until the gate of hell is shut upon a man, we must not cease to pray for him; and if we see him hugging the very door posts of damnation, we must go to the mercy seat and beseech the arm of grace to pluck him from his dangerous position. The case of Mary Magdalene is a looking glass in which many souls, wrung with anguish, may see themselves. (C. H. Spurgeon.)

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

Mar 16:9-11. When Jesus was risen early, he appeared first to Mary Magdalene — “There is something very remarkable in this passage of the history. None of the apostles, or male disciples, were honoured with the first visions of the angels, or with the immediate news of Christ’s resurrection, far less with the first appearances of Jesus himself. The angels in the sepulchre kept themselves invisible all the time Peter and John were there. Perhaps the male disciples in general had this mark of disrespect put on them, both because they had with inexcusable and shameful cowardice forsaken their Master when he fell into the hands of his enemies, and because their faith was so weak, that they had absolutely despaired of his being the Messiah when they saw him expire on the cross, Luk 24:21. How different was the conduct of the women! Laying aside the weakness and timidity natural to their sex, they showed an uncommon magnanimity in the whole of this melancholy transaction. Hence, in preference to the male disciples, they were honoured with the news of Christ’s resurrection, and had their eyes gladdened with the first sight of their beloved Lord after he arose, so that they preached the joyful tidings of his resurrection to the apostles themselves.” And she went — With the other women; and told them that had been with him — That is, the disciples that had constantly attended him; as they mourned and wept — For the loss of their dear Master. And they believed not — Such were the prevailing prejudices that had taken possession of their minds, and so entirely were their spirits dejected and their hopes blasted by his death, that, though they could not think this was related with a design to impose upon them, yet they were ready to impute it to the power of imagination, and supposed that the women who gave them the information were deceived.

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

CRITICAL AND EXEGETICAL NOTES

Mar_16:9-20. See Appendix, p. 641.

Mar_16:15. Go ye into all the world.—That is to say, “Go wherever ye will, wherever ye can, that the gospel may be diffused: no limits of place are henceforth prescribed to you.” Every creature.—Every human creature. Cp. “all nations” (Mat_20:19), as contrasted with the one Jewish nation to which their labours hitherto had been restricted. See Mat_10:5.

Mar_16:16. He that believeth not.—Against heretics denying, from the omission in this latter clause, the necessity of baptism, it is sufficient to reply that baptism, if not a necessary means of grace, would not have been introduced as such, and without qualification, in the previous clause—to say nothing of the assertion of its necessity elsewhere (e.g. Joh_3:3). Nor, indeed, is the insistence on baptism really absent from this clause after all; although not verbally expressed, it is evidently implied; the previous conjunction of the two—faith and baptism—is such that to accept or deny one is to accept or deny both. Moreover, saving faith is practical, and includes the observance of all things enjoined, of which baptism is among the first.

Mar_16:17. These signs shall follow them that believe.—Not to be understood of every believer, nor of all times alike. Miracles were more needed while the Church was in its infancy than after it had obtained a secure footing in the world. Yet it must not be concluded that the power of miracles in the body of the faithful is absolutely extinct. We dare not attempt to draw the line, and say that miracles were possible up to such a date, but not beyond, since God has not drawn any such line for us Himself. To be critical in investigating evidence is wise and right; to be sceptical, in the teeth of evidence, is foolish and wrong.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_16:9-18

(PARALLELS: Mat_28:9-20; Luk_24:13-43; Joh_20:11-29.)

Christ’s first appearance after His Resurrection.—

I. Why did He appear first to a woman?—

1. To shew that God is no respecter of persons (Rom_2:11)—that is, that in the bestowing of spiritual graces or privileges God does not regard the outward quality or condition of the persons upon whom He bestows them, but He doth freely and indifferently bestow such graces and privileges upon persons of all sorts and conditions—upon women as well as men, poor as well as rich, etc.

2. To shew that the fruit and benefit of His resurrection, and consequently of His death and passion, belong to women as well as to men.

II. Why did He appear first to this woman in particular?—

1. Because she shewed most love to Christ, and was most forward and diligent in seeking after Him.

(1) She is first named; yea, she alone (Joh_20:1).

(2) She continued longest seeking.

(3) She sought Him with tears.

2. To comfort her against her former miserable and afflicted condition.

Lessons.—

1. Christ is most ready and forward to reveal and manifest Himself and His comfortable presence to such as truly and earnestly love Him, and are most forward to shew and express their love towards Him.

2. Christ hath a great care of such of His saints and servants as have been in great misery and distress, that they may not want comfort and encouragement afterward.

3. Such as have received great mercies and favours from God, if they be thankful to Him and make good use of those favours, shall have more added unto them.

4. The more any have tasted of the mercy of God, the more they will love God and Christ, and the more forward they will be to shew their love by its fruits.—G. Petter.

Christ’s appearance to two disciples.—Had St. Luke’s Gospel never been written, or contained no reference to this incident, we might have indulged in a variety of conjectures and speculations regarding it. “Who were these two disciples?” we might have asked; “and where were they going? On what day, and what time of day? What are we to understand by the expression ‘in another form’? Did Christ merely shew Himself to them? or did He converse with them? and if so, on what subjects? If He appeared to them under a different form from that under which they had hitherto known Him, how did they recognise Him? What feelings and impressions did the incident leave upon their minds?” These and many other questions might have been suggested by St. Mark’s brief account; but little or nothing satisfactory could have resulted from the inquiry. In this state of uncertainty, how gladly should we have welcomed the discovery of another and hitherto unknown portion of Scripture, containing the very information we were seeking—a narrative taken down from the lips of one of the two disciples, giving a full and particular account of the whole transaction—just such a narrative, in short, as we find in Luk_24:13-35! Let us suppose that this narrative were now before us for the first time, and see what information may be obtained from it as to the particulars upon which we were in doubt.

I. The meeting of the two disciples with their Risen Lord.—St. Mark only states that after Jesus had first appeared to Mary Magdalene, who “went and told them that had been with Him” (i.e. the general body of disciples in Jerusalem), but failed to convince them—“after that He appeared in another form unto two” of those who had heard Mary’s story and believed it not. We might almost infer from this that the appearances both took place on Easter Day itself; and St. Luke confirms this (Luk_24:13). We also gather from his account that it was in the afternoon (Luk_24:29). The name of one of them—“Cleopas”—is mentioned incidentally (Luk_24:18); but no hint is given as to who the other was. All we know for certain is, that he was not one of the eleven apostles (Luk_24:33). To these two disciples, then, Jesus appeared, “as they walked and went into the country.” Had we only St. Mark’s statement, we might have supposed it was a walk of recreation, not of business (as Gen_24:63). What could be more natural than for persons in such a state of agitation and suspense to seek an opportunity of calm reflexion and discussion in a quiet country walk! We learn, however, from St. Luke that they were on their way to a certain place, several miles distant from Jerusalem (Luk_24:13), where they intended to lodge that night (Luk_24:29), though whether at an inn, or at the house of one of them, or at a friend’s house we cannot determine. As they walked they talked; and their conversation could not but turn upon those recent and still passing events in which they were so deeply interested (Luk_24:14). Their hearts were full, and “out of the abundance of the heart the mouth speaketh.” Their discourse was earnest and solemn, for it related to matters on the ultimate event of which the whole course and character of their future lives might turn. As they thus talked a Stranger came up and joined them. It was Jesus; yet they knew Him not (Luk_24:15-16). They were not struck with blindness; they saw other objects, and saw them as they really were; they saw the person and features of Jesus Himself, but by some providential arrangement of which we can form no conception they were prevented from recognising Him. Even His voice, with whose accents they must have been as familiar as a child with its parent’s, failed to convey its wonted impressions to their ears. The same mysterious influence which had been exercised for a brief period over the senses of Mary Magdalene (Joh_20:14-16) now took possession of them, and maintained its ascendency throughout the lengthened conversation which ensued. First the two disciples related to the Stranger “the things which were come to pass there in those days” (Joh_20:18-24). When they had finished their statement, the Stranger Himself took up the discourse; and their share in the conversation consisted chiefly (we may suppose) in such inquiries and remarks as scholars are in the habit of addressing to their master, to elicit further explanation, and so forth. There was but one subject which at that time could be of the slightest interest to any of the party, viz. the accordance of all that had happened to Jesus with the prophetic announcements respecting the Messiah (Joh_20:25-27). On this subject He held His hearers in mute and rapt attention until towards evening they drew near their destination. All this time they had no idea who their Companion really was; but thinking Him a man like themselves, they begged Him to take up His quarters with them for the night. All three therefore turned in, and sat down to meat; and it was during this meal that the mist or veil was removed from their eyes, and they saw Him in His own proper form in which He had always appeared to them. Even the precise moment of the discovery is recorded by St. Luke (Luk_24:30-31; Luk_24:35); it was when He was in the act of breaking bread, and blessing it, and giving it to them, that they recognised Him who had so often before performed the same pious act in their presence. The recognition being complete, the purpose of this whole transaction was answered, and Jesus “vanished out of their sight.”

II. The feelings of the two disciples in the presence of their Risen Lord.—“Did not our heart burn within us!” they exclaimed (Luk_24:32). The expression is a striking one, and seems to be as pregnant with meaning as their hearts were with feeling. It indicates the presence not of one but of many strong and stirring emotions within the breast, all too big for the confined space in which they were pent up. It reminds us of the psalmist’s language (Psa_39:3), or of Jeremiah’s (Jer_20:9).

1. The first feeling excited in their breasts was perhaps that of hope. They had had hope in Christ before (Luk_24:21); but His condemnation and death had filled their minds with despondency. To look for the salvation of their nation to One who had not been able to save Himself would indeed have been to hope against hope. But the discourse of their Fellow-traveller rekindled the dying embers, and fanned them into a flame. Did not the Scriptures of the prophets expressly point to a suffering as well as a triumphant Messiah, and suffering in order to triumph? See Isaiah 53. And as to His being alive again, as announced to the women by a vision of angels, why should they discredit it or be astonished at it? See Psa_16:10. If we at this day are able to build up for ourselves “a good hope through grace” on the foundation of these and similar texts, we may imagine what it must have been to hear Jesus Himself “expounding in all the Scriptures the things concerning” His own sufferings and exaltation; we may well believe that while they listened the hearts of these two disciples beat high with hope—the hope of seeing their Lord again, triumphant over death and the grave, and of themselves sharing His triumph. We often hear it said, “What is life without hope?” but those who say it are thinking of some temporal advantage, some improvement in worldly condition, the hope of which cheers them under present difficulties and animates them to fresh exertion in the struggle of life. But what is life, when all its hopes are realised and all its objects attained, without the Christian hope?

2. Did not the hearts of the two disciples burn within them with love and gratitude while the unknown Object of that love talked with them by the way and opened to them the Scriptures? And what should be more effectual to inflame love where it exists, or to kindle it in hearts as yet unconscious of it, than the contemplation of those events which were recalled to the minds of these men by the discourse of Jesus? The thought of Christ being “wounded for our transgressions and bruised for our iniquities” is one with which we have been familiar from childhood, which may have weakened somewhat the effect it ought to have upon our minds. But whenever it is placed strongly and clearly before us, cold and dead must be that heart which does not respond to the appeal! Fools indeed must they be, and “slow of heart to believe all that the prophets have spoken” and all that the Evangelists have recorded, who are not melted by the bare recital of all that the Son of God suffered in the flesh for us men and for our salvation!

3. Doubtless the predominant emotion was joy. The two disciples had set out on their journey in sorrow and heaviness. But as the Stranger proceeded to shew them from Scripture not only the probability but the certainty and necessity of their Lord’s resurrection, their hearts were cheered and warmed with the prospect of beholding Him again, in accordance with His own most gracious promise (Joh_16:20-22). And if they had cause to rejoice, how much more have we! See Psa_118:24-29; 1Co_5:7-8.

Mar_16:14-18. The departing Saviour.—

I. Our departing Saviour’s chidings (Mar_16:14).—It sounds somewhat harsh to hear that the gentle Jesus mingled rebukes with His parting words. But it was love itself that gave birth to these upbraidings. It was not that Jesus took pleasure in reproaching His disciples, or that He did not wish them every comfort and peace of mind; but it was just because their highest welfare was the chief desire of His heart that He thus admonished them. Faith is the great saving grace; and where that is wanting there is misery, darkness, and death. It was just because He loved them, and wished to have them take in and possess the true joys of faith, that He upbraided them with their unbelief. Every interest of their own, and of those who were afterward to believe through their word, was put into terrible jeopardy by the indulgence of such stubborn scepticism. And as the Saviour loved them, and loved the souls of men in general, He referred to it in His last interview, expressed again His dissatisfaction, and gave to them, and through them to all men, a last solemn warning against “an evil heart of unbelief.” Nor can we plead that no such evil temper and hardness have in any way characterised us hitherto. Have we so believed the Resurrection of Christ as to take all its momentous implications home to our souls, and to have them living in our lives? Have we so believed it, “that like as Christ was raised up from the dead,” etc.? (Rom_6:4-6). Admitting that Christ is risen, have we then so risen with Him as to seek those things which are above, where Christ sitteth on the right hand of God? (Col_3:1-2). Conceding it as true that there is a blessed resurrection life for the virtuous and the good, have we really set ourselves to attain to that resurrection of the just? Yielding that Jesus is declared the Son of God with power, have we embraced Him with all our heart, and clung to Him as the only Saviour of our souls, and given ourselves to obey Him in all things as the Captain of our salvation?

II. Our departing Saviour’s commands (Mar_16:15-16).—Here is another grand testimony and manifestation of our Great Redeemer’s love. It is assumed that there is a heaven and that there is a hell; but the desire of Jesus is that all men should escape the horrors of the one and secure the blessedness of the other. He is “not willing that any should perish, but that all should come to repentance” (2Pe_3:9). But there is only one way in which men can be saved (Joh_3:36). The Saviour Himself here reannounces the same, and has made it firm and unalterable for ever. But it is impossible for men to believe on the Son, or to turn themselves heartily to Him as their hope, without first having had Him preached unto them. This is now the grand commission of all Christ’s disciples. The gospel calls men not only to be saved themselves, but to be agents and messengers in carrying the same salvation to others. No Christian is exempt from its binding obligation, and no Christian is excluded from the high privilege and honour of taking part in it, according to his sphere and measure. There is indeed a line of discrimination to be observed between Christians in general and those who are the chosen and appointed ministers of the Church; but the election of some to officiate more directly for the rest assumes that there is a common office of this sort inhering in the whole body and in all its members in common. That office it is the business of every individual to exercise, if not in his own person, yet in and through others, by his vote, concurrence, and aid. But the mere preaching and hearing of the truth is not all. Something more is necessary in order to full profit in Divine grace. As Christ commands the preaching of the gospel to every one, so He also at the same time appoints and ordains the holy sacrament of baptism to be received by every one, as a test of his obedience to the truth, and as a further means of imparting His Holy Spirit. Faith without obedience is nothing, and salvation is promised only to him “that believeth and is baptised.” We must remember, also, that saving faith is not a product of our reason and will. “It is the gift of God” (Eph_2:8). It is a thing wrought in us by the Holy Ghost. And the instrument of the Holy Ghost is the Word and sacraments. God has appointed baptism as well as preaching; and the promise of salvation rests on one as upon the other. Hence it is written: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (Joh_3:5). And again: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Tit_3:5). And, again, that “the ark wherein eight souls were saved by water” was a “like figure whereunto baptism doth also now save us,” which is “not the putting away of the filth of the flesh, but the answer of a good conscience toward God” (1Pe_3:20-21). Hence the farewell charge of the loving Jesus is, that we carry this sacrament wheresoever we carry the gospel itself; and that, equally with our preaching of His truth to every creature, it is our duty to offer baptism to every creature, and to demand of all men obedience to the one as we require faith in the other, as the Divine conditions on which alone we are authorised to promise salvation to them that hear us.

III. Our departing Saviour’s promises (Mar_16:17-18).—These are grand and startling announcements. Scepticism has often pointed to them, and challenged Christians to attest their faith accordingly. Whether such miracles occur now or not, if they ever were actually wrought by Christians, then the promise has been fulfilled, and the taunt of infidelity falls to the ground. Turning back, then, to those trying times when Christianity went forth in a few humble fishermen and tent-makers, to grapple with the hoary systems which then held empire over the world, we are also abundantly certified that in no instance did these assurances fail (Heb_2:4). Were they to be able to cast out demons? (Act_16:16; Act_16:24; Act_19:11-12). And many demons of pride, covetousness, uncleanness, drunkenness, gluttony, ambition, and demons of lust, hatred, moroseness, and spirits of wickedness of innumerable sorts, did these same apostles expel by their preaching, turning men from their idols and corruptions to serve the Living and True God—thus both literally and spiritually fulfilling the blessed promise of the Master, that in His name they should “cast out devils.” Were they to be able to speak in languages which they had never learned? (Act_2:5-11; Act_10:46). Were they to be able to take up poisonous reptiles unharmed? (Act_28:1-6). Were they to be able to drink deadly draughts with impunity? Church history tells of a fatal potion prepared for the destruction of the Apostle John, which he drank, but was unhurt by the poisoned cup, which it was confidently counted would be his death. Were they to be able to heal the sick and the suffering? (Act_3:1-9; Act_9:33-35; Act_14:8-11). And 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: “They shall lay hands on the sick, and they shall recover.” “They went forth, and preached the Word everywhere, the Lord working with them, and confirming the Word with signs following.” Nor was the promise or the fulfilment of it confined to them alone. It was not made to apostles simply, but “them that believe,” and hence to Christians in general. Accordingly we find this miraculous power working in and by the Church for a hundred years after the Saviour’s ascension. 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. The lack is not to be sought in the absence of necessity, but in the weakness and the infirmity of our faith. There were places, when Christ was on earth, at which He did not many mighty works, because of the unbelief of the people. Want of faith will always restrain and grieve away the gracious power of God. And instead of reasoning these precious promises into a state of superannuation, let us rather conclude that the Church’s living confidence in her Lord has declined. Let us look for more, pray with more confidence, realise more thoroughly what our high calling is, and what an Almighty Saviour we have, and as God is true His promise will be verified now as well as in other ages.—J. A. Seiss, D.D.

Mar_16:15. What is Christian preaching?—Our Lord believed in the work of the preacher, not only as one of the chief methods of disseminating the gospel, but as the chief method. By Him it was never undervalued as something secondary. He “went about all Galilee teaching in their synagogues and preaching.” When He sent forth the apostles He said, “As ye go, preach.” After His Resurrection “they that were scattered abroad went everywhere preaching the Word.” And Paul rejoices that he “was ordained a preacher.”

I. Realising the importance of this office, as we turn to study the great Model we find ourselves at first discouraged, because that which impresses us most strongly is the dissimilarity between the discourses of Him who “spake as never man spake” and any which we may ever hope to produce.

1. We must study and frame our sentences beforehand, and many times sit down afterward and wonder that so great a truth could be so poorly told. The most striking element in Christ’s discourses is their marvellous spontaneity. His words were real lightning: they flashed. With us, and our perhaps necessary elaborate methods, they become too often only lightning on canvas—a streak of yellow paint. But even here, in this at first most discouraging attribute of our Lord’s preaching, we may find for ourselves an idea and an ideal. The ideal Christian discourse will be that which in manner and spirit as nearly as possible resembles Christ’s. With Him preaching was speaking. “He opened His mouth and spake.” We cannot do this as He did it; and if the perpetuation of the Christian religion had depended upon this kind of Christian preaching, it would have died with the death of the apostles and their immediate successors. If the inspiration which they received was not indeed different in kind from that which falls on us to-day, it was so infinitely different in degree that the result is the same in either case.

2. And yet there is one method by which in its effect we may approximate the manner of Christ’s preaching. And because of the difference between us and the apostles that method is exactly the opposite of that which He suggested to them. What they, fresh from immediate personal contact with the Christ, were to do by “taking no thought,” we can accomplish only by recognising in a very special sense the need of taking much thought. Thomas Guthrie began in Edinburgh a pastorate which lasted thirty years; and he determined from the beginning to preach extemporaneously, as Christ preached. But he realised that he had limitations which Christ and His apostles had not—that if he would accomplish this, it must be, not with less study than would be required for a written sermon, but more. He rose regularly at five in summer and six in winter, and for five days in the week devoted the first three hours of every morning to the preparation of his sermon. Thus for fifteen hours it was the single object of his thought. He wrote it and rewrote it, eliminating here and emphasising there, until when Sunday came he did not need to learn it; as our school-children say, “It had learned itself.” Unconsciously he had absorbed it, and by reading it over once or twice on the morning of its delivery he went into the pulpit surcharged. The ideas leaped to his lips without conscious effort, in almost or quite the very language in which he had thought and written them out, with all the polish of a scholar and all the spontaneity of a speaker. He preached like Christ; and that which happened eighteen hundred years ago happened again, as it always will under similar circumstances: “The common people heard him gladly.”

II. What was the substance of Jesus’ preaching?—

1. Our Lord’s sermons were doctrinal, if we remember that docere means to teach. When He speaks, He speaks as though something were settled; and that is dogma, truth crystallised. The very name of His followers was that of disciples, learners. He had something to teach. His discourses were not “guesses at truth.” There was nothing in them which would remind one of the debating society, where “everything is an open question.” “Do you know,” said the late Oliver Wendell Holmes, “I don’t like to listen to these everlasting negations that some ministers deal out from the pulpit.”

2. Christ’s preaching was pictorial: He knew how to teach it. That was probably an overstatement when some one said of Him that “our Lord never preached a sermon in which He did not tell a story, because it is written that ‘without a parable spake He not unto them.’ ” “But there is no doubt that His style of address was essentially Oriental. Neither is there any doubt that this was one of the chief reasons why the throngs hung so breathlessly upon His words. His eye swept all heaven and earth for metaphors and parables and similes. We may mark the perils to be met with here by noting how deftly He avoided them. He never fondled an illustration, as one does a pretty babe, to call attention to itself. His illustrations illustrated. They were suggestive, not exhaustive. With Him a metaphor was only “a window into an argument.” He never deliberately constructed ornamentation; but we must believe, with His sermons before us, that He did ornament construction. But even here we need a qualifying word. Though His teaching was illustrative, it was always teaching. His figures were not wax flowers, put on for adornment, simply adherent. They were inherent, they were the truth in blossom.

3. His preaching was persuasive: He knew why He taught it. There is no true Christian sermon ever preached which does not contain, directly or indirectly, this element of persuasion to a Christian life. It is this which differentiates it from other forms of literature, and makes it a Christian sermon. A drama is always pictorial, and sometimes instructive: a lyceum lecture is supposed to be both. But the distinctive mark of a Christian sermon is that it is a discourse aimed at the will, for the purpose of inducing or strengthening the Christian life. What Christ said of Himself was eminently true of His preaching: it was “a way” not stopping with itself, but leading farther on.

4. In His teaching He was spiritual: He addressed the inner life. He not only had something to teach, and knew how to teach it, and why He taught it; He knew likewise to whom He taught it. His appeal was ever to the spiritual yearning which in greater or less degree is to be found in every soul. “I don’t care whether it’s Briggsism or anti-Briggsism,” said a man at the close of a celebrated service in a New York church, as he ran up into the pulpit and grasped the hand of the clergyman; “but for God’s sake help me; for I am a ruined soul.” In every word He ever uttered Christ always had in mind that ruined soul, longing to be borne upward into an atmosphere of health. “I am come,” He said, “that they might have life, and that they might have it more abundantly.”—G. T. Dowling, D.D.

Mar_16:17-18. The signs of faith.—When we remember such words as those which tell us that “he who believeth on the Son hath everlasting life, and he that believeth not on the Son shall not see life, but the wrath of God abideth on him,” how should it at once arrest our attention to hear, from the lips of Him who cannot deceive, an account of those very signs which shall mark out the possession of this invaluable gift!

I. We seem to be reading—we are evidently reading—of gifts and of powers which have long passed away from Christ’s Church: gifts and powers which never infallibly pointed out the true members of His spiritual body—for some had these who had little, if any, experience of the inward graces of Christ’s Spirit—and which now, at all events, do not survive, to make any distinction, real or apparent, amongst the multitude of His professed disciples. It was one great object of Christ’s revelation to draw up the veil which separated between the material and the spiritual, and to disclose to the eyes of men those great but unseen realities in the very midst of which they were blindly and unconsciously dwelling. This unseen world was of a twofold character. There was the world of God, and the world of the devil—the world of Divine agency, and the world of antagonist evil. With both of these every man upon earth was deeply concerned; and yet the nature, the very existence, of either could only be made known to him for certain by disclosures from God. Thus, on the one hand, the devil was permitted in that generation to manifest his operation upon men’s souls by visible tokens of his presence in their bodies. On the other hand, that generation was blessed also with equally palpable proofs of the operation of God’s Spirit. He enabled the tongue to utter languages which the understanding in many cases could not interpret; He made the word of a man powerful to heal diseases which had defied all the skill of physicians—to cast out from the convulsed and distorted body those evil spirits which had usurped it for their abode. But these visible and sensible proofs of the presence of God’s Spirit were never designed, we may venture to say, to remain with the Church of Christ. The signs which were to follow them that believed—if in the first instance they were of a mixed character, partly gifts and partly graces, partly outward powers and partly spiritual virtues—were designed to become ere long wholly of the latter kind: the only powers with which Christ’s people were ultimately to be endued in this life were such as are inseparable from the graces of love and knowledge and holiness—from the insensible but resistless influence of one who is proved by his life and spirit to have God with him and in him of a truth.

II. Every one of these signs has a corresponding token in times when miracles are no more.—Let us view by the light of other words of God each of the four particulars here enumerated in its application to our own days.

1. If Christ stood now in the midst of us and said, “These signs shall follow those amongst you that believe: in My name shall they cast out devils,” should we not at once understand Him to declare, that, whatever be the peculiar sins to which we are most often and powerfully tempted, whatever the snares by which the great enemy most easily prevails over us, in His name we must overcome them?—-that, knowing as we all do our weaknesses, our faults, our past sinful acts, our present foolish and hurtful desires; knowing whether it be in the form of passion, or of selfishness, or of sensuality, or of sloth, that sin has most power over us; knowing by experience that in some one or in all of these forms it has great power over us, and recognising, as Christ teaches us to do, in all these things indications of his presence and his agency who like a roaring lion is ever going about seeking whom he may devour, we must cast him out in His name and strength?—that, If we really believe, we shall do so; that if we do it not, it is because we have no faith and therefore no life in us?

2. “They shall speak with new tongues.” The miraculous power which fulfilled this prediction has long passed away. But what was the miraculous gift of tongues—glorious as it was, and most convincing as an argument of the Divine origin of the gospel—when viewed in comparison with that grace which was so aptly signified by its exercise, and for so many ages has survived its withdrawal? If he who has hitherto found no response within, when he would fain have summoned his heart to awake and utter praise—who has knelt on his knees to pray, and found his very prayers dried up at their inmost source by the withering power of long indifference or unbelief—is now able to realise God’s being, to trust in Christ’s mediation, to enter in through that door into the heavenly courts of the Lord, to present there with a full heart his daily offering of confession and prayer and thanksgiving, to believe that he is heard, and to receive according to his need the supply of life and strength and comfort,—what is this but the gift of a new tongue, a sign which follows them that believe, and betokens an heir of salvation?

3. “They shall take up serpents; and if they drink any deadly thing, it shall not hurt them.” In other words, this is one of the signs which attend Christ’s servants, that what is perilous to others is safe to them, that that is health to them which to others is but an occasion of falling. They live in an ensnaring world. Their own hearts are weak and treacherous. Their occupations in life are often perilous to the well-being of their souls. They hear evil maxims often avowed, corrupting principles more often insinuated. Their own duty sometimes requires them to read or to hear that of which they had been happy to have remained ignorant. Some friend, whom nature or choice had endeared to them most closely, seeks by argument or persuasion or ridicule to shake their steadfastness, and by his own example encourages them to sin. But what then? Greater is He that is in them than he that is in the world. To the pure all things are pure. The tempest which overthrows others but roots them more firmly.

4. “They shall lay hands on the sick, and they shall recover.” We have dwelt upon other signs of true faith: how it shews itself in fighting against our own sins—in bridling the tongue, and yet loosing it—in giving safety amidst danger, and stability amidst general defection. And now we are taught to remember how the same principle tends to make us useful in the world—useful in our own world, whatever that be, whether the world of youth or the world of men; how it enables us to help the weak, to warn the sinful, to comfort the weak-hearted, to establish the wavering, to bring back the wandering; how the consistent maintenance, in word and conduct, of that spirit of faith in Christ of which we are speaking, will, by God’s blessing, often without a word of direct exhortation, act upon others with a powerful influence, silently reproving, teaching, guiding, supporting our brethren, even when we are least conscious of any eye being upon us.—Dean Vaughan.

OUTLINES AND COMMENTS ON THE VERSES

Mar_16:9. Christ’s appearance to Mary of Magdala.—St. Mark reminds us that Mary had once been possessed by seven devils; and whatever else and more be included in demoniacal possession, we know that it must have perilously weakened brain and nerve. Is it not obvious, then, that, as we might have expected of Him, Jesus appeared first to Mary because she was in the most desperate need of Him? Wandering about the garden like one distraught, blinded with her tears, possessed with one idea—so possessed that even the angelic vision seems to have had no awe for her, and she fails to recognise the Lord she loved, till in familiar tones He cries, “Mary”—who does not see the extreme danger her susceptible and excitable nature was in? Insanity was not far off when she flung herself upon Him with the cry, “My Master,” and would have clasped His feet. How wholesome for her too and calming to have a commission confided to her, to be made useful, to be sent to the disciples with the message, “I ascend unto My Father and your Father, to My God and your God!”—S. Cox, D.D.

“First to Mary Magdalene.”—To reconcile this representation with Matthew’s (Mat_28:9), we must suppose—what is perfectly natural—that there was a variety of runnings to and fro. We may conceive the case in some such way as the following—without, however, imagining that it embodies the absolute historic truth: When the group of women saw the open tomb and the angels, Mary may instantly, in a kind of ecstatic bewilderment, have turned on her heels to run and carry word of the fact to the apostles. By-and-by the other women would follow. Ere long Peter and John would come running, and then return. Mary for a little season was alone, near the sepulchre, and Jesus revealed Himself to her. By-and-by the other women rejoined her, and Jesus appeared to them all, as they were on their way to the apostles. There would be in all their bosoms not only interest, strung to the highest pitch, but ecstasy, and trepidation, and an impossibility of resting anywhere longer than a few moments at a time. See Greswell’s Forty-third Dissertation.—J. Morison, D.D.

Mar_16:12. Another form.—By “another form” St. Mark seems to mean a different form to that in which Christ appeared to Mary, but may, and probably does, mean nothing more than a form other than that with which they had been familiar in the days of His humiliation—“a spiritual body,” and no longer “a natural body.” This conjecture is confirmed by the word rendered manifested, a different word to that rendered “appeared” in Mar_16:9. It implies that in His new form He was not necessarily visible, though He could render Himself visible where and to whom He would.—S. Cox, D.D.

Mar_16:13. The unbelief of the apostles.—” Neither believed they them.” The original is stronger: but not even them did they believe. And yet it is said in Luk_24:33-34, that when they got into the midst of “the eleven and them that were with them,” they were met with the exclamation, “The Lord is risen indeed, and hath appeared to Simon.” This apparent contrariety demolishes at a stroke the theory of Hitzig, who supposes that Luke is the author of Mar_16:9-20. It also completely overturns the theory of those who imagine that the section, though not composed by Luke, was, by the hand of some other one, culled out of Luke. But there is no real contradiction nevertheless. The disciples of our Lord were in the midst of the inconsistencies of a tumultuating and transition state of mind. All their hopes had been suddenly dashed. They had been utterly disappointed. And yet they could not bring themselves to believe that their late Beloved Lord had been an impostor. Had He not been uniformly and perfectly pure? Had He not been almost infinitely unselfish and noble? It could not be that He was a deceiver. And yet the unchallengeable fact stared them in the face, that, instead of throwing off His disguise and assuming His royal prerogatives, as they had anticipated, He had been seized, tried, condemned, and crucified like a slave! What could they make of the case? Mary Magdalene and other women had told them that the sepulchre was found by them open and illumined by the presence of angels. Peter and John had run to it, and found the report of the women true, in its main element at least. Then Mary had told them that the Lord actually appeared to her. They could not for a moment doubt her sincerity. But surely her imagination must have imposed on her! By-and-by, however, the Lord appeared to Peter also, and he reported the fact to his brethren. His testimony had weight; and they received it with raptures (Luk_24:34). And yet after a little, and because of the very preciousness of their new-born hope, they begin to be inquisitive and critical in reference in its foundation. What if Peter himself had been overmastered by his imagination? What if, under the influence of his sanguine nature, and with that haste which has been all along his besetting failing, he had mistaken a mere subjective vision for an objective fact? Then perhaps the assembled brethren would question Peter, and cross-question him, going into the varied details of the appearance, until, it may be, Peter’s own faith began to waver. When once in the full flow of this doubting mood, they would be ready enough to set aside the testimony of the two comparatively humble brethren who had returned from the country. They would say, “No doubt the brethren are honest. But surely it cannot be true that He who actually on the Cross gave up the ghost, and was then buried, is now literally alive again! How could such a thing be? Must not the brethren and Peter himself, as well as Mary, be the dupes of their fond imaginations?” Such would naturally be the state of the disciples’ minds for a considerable length of time—the tide of thought and feeling surging and resurging in contrary directions. And hence the facile conciliation of Mark’s statement with Luke’s.—J. Morison, D.D.

Mar_16:15. Christ’s commission.—

I. What is implied in preaching the gospel?—

1. It means to spread the good news.

2. To make known that revelation which God has given of Himself.

3. To exhibit the privilege the gospel offers.

4. To declare the precepts the gospel enjoins.

II. To whom the office is committed.—

1. It was not confined to the apostles.

2. The preacher must have a deep and a living sense of the importance of Divine truth.

3. The preacher must have good sense and a power of argument.

4. A spiritual and experimental knowledge of the gospel.

5. A particular call by the grace of God.

6. A fervent love to the Lord Jesus, and an earnest desire to advance His honour and interest.

7. An intense desire for the salvation of souls.

8. A willingness to endure hardship and persecution in the work on which he is engaged.

III. Where and to whom is the message to be preached?—Every rational being of the race of Adam is to receive this important message, for all have sinned and come short of the kingdom of God.

1. None are excluded by the decree of God. He is loving to all men.

2. None are excluded by natural or moral incapacity. They are not too weak, ignorant, or depraved to obey the precepts of the gospel.

IV. The condition required from those who hear.—Faith is required in order to have salvation, for the gospel is—

1. A revelation of truths, and implies a persuasion of their certainty and importance.

2. An offer of privileges, and implies that we accept that offer in the way God has appointed.

3. A promulgation of laws, and implies that we acknowledge the authority of the Lawgiver.—Preacher’s Analyst.

Gospel responsibility.—It was the saying of a great missionary preacher, “We shall soon have done with the gospel, but the gospel will not soon have done with us.”

Mar_16:16. Belief and baptism.—By joining “believing “and “being baptised,” as both necessary to salvation, did the Lord mean to put on an equality the highest action of the soul in embracing the truth of God and of Christ and the reception of an outward rite? Certainly not. For He did not consider that the baptism which He ordained was an outward rite. It is, according to His own words, a new birth of water and the Spirit into His kingdom. According to the teaching of St. Paul, it is a death and burial with Him to sin, and a rising again with Him to newness of life (Rom_6:1-4), so that the baptised man must, no matter what the difficulty, count himself to be in a new state, born anew into the Second Adam, grafted into the True Vine, endued with a new life from Christ, and gifted, if he will faithfully strive to use them, with new powers against sin and on the side of holiness of life. It was the Lord’s intention, by His death and resurrection, not only to deliver men from sin as individuals, but to incorporate them into His mystical body, i.e. His Holy Catholic Church, so that in the unity of that Church, in the unity of its faith, its hope, its charity, they might grow up, not singly, but together, in the fellowship of the One Body. And so the reception of His baptism being the outward sign of this, and the means for bringing it to each one, was worthy to be put side by side with believing.—M. F. Sadler.

Words applicable to nations.—Whatever unbelievers think about individual souls, it is plain that these words have proved true for communities and nations. He that believeth and is baptised has been saved; he that believeth not has been condemned. The nation and kingdom that has not served Christ has perished.—Dean Chadwick.

Nominal Christianity insufficient.—Let a man (I speak of the generality of men) be asked upon what he builds his hopes of salvation. He will reply: “I am a Christian. I was born in a Christian land, of Christian parents, and baptised in the name of Christ, and therefore I am a Christian.” It is well for him that he has been blessed with such advantages. But has he improved them as they might have been improved? The words of Christ are not, “He that is baptised shall be saved”; but, “He that believeth and is baptised shall be saved.” The name of a Christian will, of itself, do nothing for us; it will only be an aggravation of our guilt, if we be found without a Christian heart, without a Christian faith, without a Christian practice. But perhaps he will say: “I am something more than a nominal professor of the gospel. I am constant in my attendance at the house of God, and regular in the observance of the Holy Communion.” But let him be asked again: Is the heart in all this? Is it done solely and wholly to please God? Is it done with seriousness, earnestness, and sincerity? Or is this outward shew of religion the result of habit, put on in conformity with the custom of the world, or to deceive and gain the favour of mankind? Does he enter the holy sanctuary with the full determination that, when he has been taught his duty, he will perform the same? Does he, as he kneels at the holy table, “acknowledge and bewail his manifold sins and wickedness,” and, “intending to lead a new life,” pray for strength and grace to that God with whom alone dwelleth the power to bring him unto happiness? Does he “commune with his own heart” in public and in private, at all times and seasons, to discover whether he be wandering from the right way, from his duty, his religion, and his God, and with the purpose to correct what he finds to be wrong, and to improve what is deficient? The man who can answer these questions to the satisfaction of his conscience and his God will “be accepted with Him”; but too many, it is to be feared, are very far removed from such an advanced state of spiritual excellence.—H. Marriott.

“Shall be damned.”—“God is too good to damn anybody.” Quite right. God does not damn anybody; but many damn themselves. Damnation is sin and suffering producing and perpetuating each other. Look at the low dens with their diseased, poisoned, putrescent inmates, their depravity, their profligacy, their brutality, their bodily torture, their mental anguish. Is not that damnation?—sin and suffering acting and reacting. Hell is that same thing projected into the soul’s future. God does not damn men. He moves heaven and earth to prevent it. The Crucifixion was God’s supreme effort to keep men from hell. How unreasonable to charge God with your death! Suppose I went, sick and suffering, through the stormy night to hold a light for you at some dizzy chasm; suppose you struck down the light which I had brought with so much pains; suppose you lost your foothold and fell into the abyss below: could I be charged with your death? Well, then, did not God bring you light? Did He not with scarred hand hold that light over your pathway? If you reject it and fall, can you charge Him with your death? No; oh no! “This is the condemnation, that light came into the world, and men loved darkness rather than light.”—R. S. Barrett.

Mar_16:17-18. “These signs.”—The Holy Church doth spiritually every day what she then did through the apostles corporally. For when the priests, by the grace of exorcism, lay hands on believers, and forbid evil spirits to inhabit their minds, what do they but cast out devils? And any believers whatever, who henceforth abandon the secular words of the old life, and utter holy mysteries, and rehearse as best they can the praise and power of their Maker, what do they but speak with new tongues? Moreover, while by their good exhortations they remove evil from the hearts of others, they are taking up serpents: which miracles are greater, because they are the more spiritual; the greater, because they are the means of raising not bodies, but souls. These signs then, dearest brethren, ye do, if ye will (Psa_91:13; Joh_14:12; 1 Corinthians 13).—Gregory.

Mar_16:17. The promise of power.—This promise, observe, is contingent upon faith; and it is a promise of power over spiritual foes and over natural disqualifications.

1. Over spiritual foes, so that even demons shall be subject unto us. 0 Christian worker, therefore abandon not the hardest case.

2. Over natural disqualifications. The timid, shrinking Peter shall speak with boldness before three thousand men; and John, the hasty Boanerges, shall become the apostle of gentleness and love.—E. A. Stuart.

Mar_16:18. Safety amid danger.—The Master promises to His disciples, on the condition of their faith in Him, perfect safety amidst the dangers of the work, so that what is harmful to others shall not hurt them. And this safety will consist not in the avoidance of evil, for the Master knew they would still be in the world, and that temptations would be round about them on every side. Therefore He does not promise immunity from danger, but immunity from harm. Yet this also, of course, only in the pathway of obedience. We may not throw ourselves from the pinnacle of the Temple, and expect His angels to bear us up in their preserving hands, for we may not tempt the Lord our God; but right sure we are that no harm can happen unto us if we be followers of that which is good—that He doth give His angels charge over us to keep us in all His ways—that upon the highway of the Lord no lion shall be there. And is it not so? Take, for instance, sceptical books; and can you take up a more deadly serpent, or drink a more poisonous cup? If you take it up simply from curiosity, or because the book is popular, and you covet the reputation of being liberal-minded or up with the times, even if you retain your faith, the poison of that book will oftentimes sting you in years to come. But if you read that book because it is your duty, because you wish to expose its fallacy to some young heart who is being led astray thereby, then you may take up the serpent or drink the deadly thing, and it shall not hurt you. And so it is all through. This man enters into politics strong in faith and in his desire to serve both God and man, and therefore walks erect amidst the pitfalls of public life, into which that poor miserable wretch, so selfishly ambitious, most miserably falls. This tradesman preserves his character unspotted and unsullied because he is a man of God, when yonder huckster’s conscience is seared day by day by the tricks of trade, until he grows so callous that evil ceases to cause pain.—E. A. Stuart.

The promise of usefulness.—“They shall lay hands on the sick, and they shall recover.” Yes, the blessing shall not end with yourself; others shall live by your side. You will only be helpful when you yourself are safe, and you will only be safe when you are helpful. Bring yourself into contact with those who are sick and sorrowing, and you will know the exquisite delight of doing good. But we must “lay hands” upon them, come close to them, bring our personality into touch with them. You can never do good if you stand at a distance from your fellow-men. The Risen Jesus has left you in this world as His representative, to heal the sorrows of the world, and works through you in conferring blessings upon the outcast and the sad.—Ibid.

Christian treatment of the sick.—In nothing has the spirit of Christianity been more apparent than in the treatment of the sick. The latest discoveries of medical science are, in our great hospitals and infirmaries, immediately on their discovery, applied to the benefit of the poorest and meanest who have been taken to these places.—M. F. Sadler.

APPENDIX

[For this interesting review of the evidence for and against the Last Twelve Verses of St. Mark, I am indebted to my friend the Rev. F. W. Christie, M.A., Rector of St Mary’s. Aberdeen.]

NOTE ON ST. Mar_16:9-20

THE great majority of modern scholars are agreed that with the eighth verse of this chapter the genuine work of St. Mark comes abruptly to an end, and that the twelve verses which follow are an addition by another hand in the earliest sub-apostolic age. Westcott and Hort insert these verses within double brackets, as an interpolation, “probably Western in origin, containing important matter apparently derived from extraneous sources”;[1] and Lightfoot ascribes them, together with the account of the woman taken in adultery (Joh_7:53 to Joh_8:11), “to that knot of early disciples who gathered about St. John in Asia Minor, and must have preserved more than one true tradition of the Lord’s life and of the earliest days of the Church, of which some at least had themselves been eye-witnesses.”[2] And so most scholars. On the other hand, such eminent critics as Dr. Scrivener, Dean Burgon, Prof. Salmon, Bishop John Wordsworth, and others, maintain, on grounds of external and internal evidence, that these verses are the genuine work of St. Mark. Dean Burgon’s elaborate monograph (The Last Twelve Verses of the Gospel according to St. Mark vindicated: Oxford, 1871) won the admiration of Lagarde,[3] and is acknowledged to have proved “that the external evidence against the passage has been greatly overstated … and that the patristic evidence resolves itself into that (perhaps ultimately of Origen, but immediately) of Eusebius.”[4] Without presuming to settle so difficult a controversy, it will be useful to review the evidence on which the decision depends.

[1] New Test., smaller edition, p. 583.

[2] On Revision of N. T.

[3] Expositor, September 1894, p. 226.

[4] W. H. Simcox, Writers of N. T., p. 11.

External evidence.—The verses are wanting in the two oldest MSS., the great uncial Bibles of the fourth century, Codex Vaticanus (B) and Sinaiticus (א). Tischendorf has, however, pointed out that these MSS. are here not independent witnesses, as in א the last leaf of St. Mark has been written by the scribe of B.[5] In B there is a blank column—the only one in the whole MS.—after Mar_16:8; and in א the letters of the last page of St. Mark, which might easily have been written in one column, are spread out so as to carry over a few lines to the second column, as if to avoid leaving it quite blank. Dr. Salmon infers from these facts that both MSS. had, as first copied, contained the disputed verses, and that the leaves were then cancelled and rewritten by the original scribe of B. The scribe was evidently aware of the twelve verses, and rejected them. Eusebius (Bishop of Cæsarea 315 A. D., died 340 A. D.) says of these verses:[6] “He that rejects Mark’s section as spurious will say that it is not current in all the copies. The accurate copies at least end with ‘afraid.’ For this is the end in nearly all the copies.” Eusebius himself, the great critic of that century, seems to have rejected this section, for the so-called Eusebian Canons were not carried beyond Mar_16:8. The words of Eusebius just quoted are almost verbally repeated by Jerome (circ. 400 A. D.),[7] Hesychius of Jerusalem (circ. 400 A. D.), and Severus of Antioch (circ. 500 A. D.). Doubts about the genuineness of this section were therefore familiar to them. The evidence of the important Armenian Version made in the fifth century is specially interesting. All MSS. prior to 1100 A. D. omit the verses. Later MSS. containing them have “Here ends Mark’s Gospel” after “afraid,” and then after a pause continue with Mar_16:9-20. There is, however, one old MS. in the Patriarchal Library at Etchmiadzin which not only gives the verses, but seems to throw light upon their origin. This MS. was examined by Mr. F. C. Conybeare in 1891, and in the Expositor for October 1893 he describes it and gives his conclusions. The MS. is an Evangeliarium written about 986 A. D., and purporting to have been copied from a true and accurate Armenian exemplar. St. Mark is written out to Mar_16:8. Then there is a space of two lines, after which in the same uncial hand, only in red—a distinction otherwise reserved for the titles of the four Gospels themselves—is written “Ariston Eritzou,” which means “Of the Presbyter Ariston.” This title occupies one whole line (the book is written in double columns), and then follow the last twelve verses, still in the same hand. This discovery of Mr, Conybeare’s is an important one. The heading no doubt embodies a very ancient tradition, and may meet with-verification elsewhere. Mr. Conybeare identifies this Ariston the Presbyter with the Ariston mentioned by Papias (Euseb., Hist. Eccl., iii. 39) as one of the elders who were disciples of the Lord. Dr. Resch[8] thinks he was Ariston of Pella, a Jewish Christian who wrote about 140 A. D., and who—Dr. Resch thinks after this discovery—also arranged the Canon of the Gospels. There are also MSS. which exhibit a duplicate ending. The uncial Codex L, eighth century, in the National Library at Paris, noted for its frequent agreement with א and B, breaks off after Mar_16:8, and then continues:[9] “The following also is current: ‘And they briefly brought word of all the things that were commanded them to Peter and his company: but after these things Jesus Himself also sent forth by them from the east even unto the west the holy and incorruptible preaching of the eternal salvation.’ But then is also current the following after ‘for they were afraid,’ ‘But when He was risen again,’ etc.” The same duplicate ending is also found in a fifth-century MS. of the old Latin, the Codex Bobiensis. The alternative ending is added in the margin of the Harklean Syriac (616 A. D.), and is found in various MSS. of the Memphitic and Æthiopic versions. In the recently discovered Sinai Palimpsest of the Old Syriac, allied to the Curetonian, the text of St. Mark ends with Mar_16:8, as in א, B (see Guardian, October 31st, 1894). On the other hand, the twelve verses are found in the other two great uncial MSS., the Codex Bezæ (D) and the Codex Ephremi (C), both of the fifth century; in all the other uncial MSS.; in MSS. of the old Latin (including the important Codex Colbertinus); in the Vulgate; in three Syriac versions (Curetonian, Peschito, Jerusalem); in the Gothic and various Memphitic and Æthiopic MSS. Irenœus (circ. 185 A. D.) quotes Mar_16:19 as St. Mark’s (Adv. Hœr., III. x. 6). Justin Martyr[10] seems to cite these verses; but “decision seems impossible.”[11] They are found in Tatian’s Diatessaron (160–170 A. D.). Victor of Antioch (400–450 A. D.) wrote a commentary on St. Mark which had a wide repute (see list of MSS, in Burgon). The last words of his commentary are these: “Notwithstanding that in very many copies of the present Gospel the passage beginning, ‘Now when [Jesus] was risen early the first day of the week,’ be not found (certain individuals having supposed it to be spurious), yet we at all events, inasmuch as in very many we have discovered it to exist, have out of accurate copies subjoined also the account of the Lord’s ascension (following the words ‘for they were afraid’) in conformity with the Palæstinian exemplar of Mark which exhibits the Gospel verity: that is to say, from the words ‘Now when [Jesus] was risen early the first day of the week,’ etc., down to ‘with signs following. Amen.’ ”

[5] Salmon, Introd. to N. T., p. 161.

[6] Quœst. ad Marinum, iv. 957, ed. Migne.

[7] Ep. 120, ad Hedibiam.

[8] See Thinker, October 1894, pp. 291, 292.

[9] McClellan, New Test., p. 681

[10] See Dr. Taylor’s article, Expositor, July 1893.

[11] Westcott and Hort.

Internal evidence.—Against the genuineness it is urged:

1. There is a want of connexion between this section and the foregoing. St. Mark would never have written consecutively ἐφοβοῦντο γάρ. Ἀναστὰς δὲ πρωΐ, κ.τ.λ. Also Mary Magdalene is introduced in Mar_16:9 as if she had not been mentioned before in Mar_16:1.

2. The usual relation between St. Mark and St. Matthew fails in this section. Mar_16:1-8 is parallel with Mat_28:1-8, but there the connexion ceases. From Mar_8:7 we might have expected a mention in the sequel of this appearance in Galilee, such as we find in St. Matthew. The twelve verses contain no mention of it, and must therefore be from another hand.

3. The diction is unlike St. Mark’s, πρώτῃ σαββάτου) is unique; in Mar_16:2 Mark had written the usual μιᾷ τῶν σαββάτων (cp. Gen_1:5, R.V.). ἐκεῖνος is never used elsewhere in St. Mark without a substantive; here it occurs four times without a substantive. θανάσιμος, μορφή, θεᾶσθαι, βλάπτειν, πορεύεσθαι, ἀπιστεῖν, παρακολουθεῖν, ἐπακολουθεῖν, do not occur before in this Gospel. On the other hand, arguments for the genuineness of these verses based on internal evidence are not wanting. Dr. Salmon traces in the first fifteen verses of this Gospel a resemblance in style to the last twelve. These opening and closing sections are, he thinks, the framework in which St. Mark set the Petrine tradition. He also finds the characteristic ideas of the Gospel in these verses. Thrice does St. Mark alone of the Synoptics record the unbelief of men (Mar_3:5, Mar_6:6; Mar_6:52), and thrice in this last section (Mar_16:11; Mar_16:13-14) does this thought appear. Westcott also notices this correspondence (Introduction to Study of Gospels, p. 334). But nowhere has it been stated so fully as in a university sermon of the present Bishop of Salisbury.[12] St. Mark, he thinks, depicts Christ as the strong Son of God, Lord of spirits and men and nature, contending with and overcoming evil and unbelief. Hence miracles occupy so large a space in this Gospel. Especially does St. Mark dwell on the moral resistance offered to Christ by the hardness of the human heart. These being the general lessons of this Gospel, the last chapter fits on to the rest with a perfect and exact harmony. “What do we read, in fact, in the last chapter? It describes with greater fulness than any of the other Gospels, how hopeless and weak in faith the community of disciples was left by the Crucifixion,—how slow of perception and hard of heart they still remained, notwithstanding all that had been done for them,—how the women, going to anoint the body, found the tomb empty, and fled in trembling and astonishment and fear at the angel’s message,—how the disciples disbelieved Mary Magdalene, to whom the Risen Jesus first appeared,—how the two who met Him in another form, as they were going into the country, failed to convince the rest,—how, at last, He appeared to all Himself, and upbraided them with their unbelief and hardness of heart; and then, finally, and after a long and gradual process, gained a conquest over their wills. Then it was that He addressed them, bidding them to go and preach the gospel to the whole creation, offering salvation to those that believe and are baptised, foretelling the condemnation of those who reject the message, and promising fourfold miraculous powers, like His own, to His faithful followers and messengers. Then, and not till then, when He reveals His full majesty by the transfer of these gifts, does He receive the title of ‘Lord’ from the Evangelist’s own lips. The word, though found not unfrequently in the reports of speeches in this Gospel, is used twice only in it as an historical title, and that in these last two verses. The Lord, it is said, after He had spoken with them, was received up to heaven, and sat on the right hand of God. And they, thus conquered by Him, are no longer faithless, but believing. Having gained them, He has gained the instrument which He came down to earth to fashion, the only instrument which in His wisdom He thinks fit to use in the conversion of the world—the instrument of personal faith begetting faith. And thus endowed they go forth and preach everywhere, not in their own strength, but His; for the Lord works ever with them. And as in His own ministry He has supported and illustrated His teaching with appropriate miracles and mighty works, so now He confirms their word with signs following.”

[12] Sermon II. in University Sermons on Gospel Subjects: Parker, 1878. See also Addendum by same author to commentary on St. Mark, in Bishop Chr. Wordsworth’s Greek Testament.

Whatever we may infer from the internal evidence as to the genuineness of these verses, one conclusion is forced upon us. These verses are certainly authentic. They have the ring of truth. “This section,” says Dr. Resch,[13] “is free from all affectation, and from all legendary colouring—such as, for example, we meet with in the pseudo-Petrine Gospel. It is rather characterised by a compendious abruptness, such as shews that the author of it says less than he knows.” Compare the vague generalities of the alternative ending with the fulness of independent knowledge shewn in these verses. Although the statements that the first appearance was to Mary Magdalene and that she bore the message to the apostles might conceivably be derived from St. John’s Gospel, and Mar_16:9; Mar_16:12 seem to reflect expressions in St. Luke (Luk_8:2; Luk_24:13), yet the section taken as a whole is plainly not the work of a compiler. It adds to our knowledge by explicit statement and vivid detail. Here only in the Gospels is it stated that our Lord rose again on the first day of the week (Mar_16:9); that the disciples mourned and wept (Mar_16:10); that they disbelieved the tidings of Mary Magdalene (Mar_16:11); that He appeared to the two in another form (Mar_16:12); that the disciples again disbelieved the testimony of the two (Mar_16:13); that the eleven were at meat when He appeared (observe the undesigned coincidence with Luk_24:41-43); and that He upbraided them (Mar_16:14). The apostolic commission in Mar_16:15-16, though resembling that in Mat_28:19 in the two points universal mission and the injunction of baptism, is evidently independent. The promise of signs to follow believers as such is a new one. (cp. Mat_10:8). And the majestic closing verses (19 and 20) stand alone in the Gospels in their assertion of the Lord’s sitting at the right hand of God and His continued working with the apostles.

[13] Expositor, September 1894, p. 228.

Concluding summary.—After this review of the evidence, external and internal, it may be said by way of summary, that if these verses be from St. Mark’s pen and formed part of his Gospel from the first, it seems very difficult to account for the multiplication of copies without these verses in widely separate lands, for the obstinate doubts which clung to them (which Eusebius states and Jerome repeats), for the existence of an alternative ending, and lastly for the tradition which ascribes the twelve verses to the presbyter Ariston. To account for all that by an imagined accident which may have torn away from some MS. its last leaf, on which just these twelve verses were written, and so gave rise to a mutilated family of MSS., is to assign a very inadequate cause. But on the assumption, to which so much of the evidence points, that these verses are an appendage by another though still authoritative hand, in the earliest times, all the phenomena may be explained. St. Mark for some reason left his Gospel unfinished.[14] It may have been, as Godet thinks,[15] the breaking out of persecution and the death of St. Peter which caused the interruption. It was no wonder then that some early disciple should, it may be by request, complete the unfinished narrative with an account of the Ascension; so that this Gospel, as it began “from the baptism of John,” should extend to the “day that He was taken up,” and thus correspond to the requirement of the chief of the apostles (Act_1:22).

[14] ἐφοβοῦντο γάρ might very well be the end of a sentence or paragraph. Cp. Plato Protagoras, p. 328, D, where a chapter ends with νέοι γάρ But Plato did not end a Dialogue with a particle, nor would St. Mark end his Gospel with one. The reference to Plato is due to Prof. Marcus Dods in Expository Times, March 1894.

[15] Studies on N. T., p. 38.

ILLUSTRATIONS TO CHAPTER 16

Mar_16:14. Unbelief unreasonable.—To one who affected to question the received account of the death of Julius Cæsar we should not say “You want faith,” but “You want sense.”—Isaac Taylor.

Mar_16:15. How to preach.—A wise clergyman, now deceased, once said he had learned to preach not only so that people could understand him if they had a mind to, but also that they could not misunderstand him if they wanted to. A hint here to all called upon to make statements with pen or lips.

The preservation of the gospel.—The monks of Lindisfarne set sail for Ireland with the book of the Gospels; a storm arose; the book fell overboard and was lost: they were driven back to the English coast. Disconsolate, they went in quest of the precious volume: for a long time they searched in vain, but at length (so says the story) a miraculous revelation was vouchsafed to them, and, following its directions, they found the book on the sand, far above highwater mark, uninjured by the waves, nay, even more beautiful for the disaster. Does not this story well symbolise the power of the gospel working on the Church? Through the carelessness of man it may disappear amidst the confusion of the storm, the waves may close over it and hide it from human sight, but lost—lost for ever—it cannot be.—Bishop Lightfoot.

Preaching Christ everywhere.—Dr. Boaz, of Calcutta, tells in his journal of the following incident, which happened to him and a fellow-missionary at the great fair on Saugor Island, whither they had come to preach to the assembled multitudes. While they were speaking, “a respectable-looking man, in evident astonishment,” came upon the scene, and exclaimed: “What, are you here also? When I am in the north of Calcutta, there I am sure to meet you, and hear you speaking about Jesus Christ. When business takes me to the south of the city, there you are again, telling the people about the same Jesus Christ; and if I go to a distant village, I am sure to hear the same story; and here, in the midst of the very jungles, I hear the name of Christ. What is all this? You seem to be everywhere, and always talking about the same thing. Who would have thought to hear anything about Jesus Christ in such a dreary spot as this?”

The true preacher a Divine creation.—Speaking of art-training, Mr. Ruskin says: “Until a man has passed through a course of academy studentship, and can draw in an improved manner with French chalk, and knows fore-shortening, and perspective, and something of anatomy, we do not think he can possibly be an artist. What is worse, we are very apt to think that we can make him an artist by teaching him anatomy, and how to draw with French chalk, whereas the real gift in him is utterly independent of all such accomplishments.” So the highest powers of the teacher or preacher, the power of interpreting the Scriptures with spiritual insight, of moving the hearers to earnest worship and decision, may exist with or without the culture of the schools. Learned Pharisees are impotent failures compared with a rough fisherman Peter anointed with the Holy Ghost. Inspiration is more than education.

Missionary zeal.—Raymond Lully, or Lullius, to whom the Arabic professorship at Oxford owes its origin, was the first Christian missionary to the Moslems. When shipwrecked near Pisa, after many years of missionary labour, though upwards of seventy, his ardour was unabated. “Once,” he wrote, “I was fairly rich; once I had a wife and children; once I tasted freely of the pleasures of this life. But all these things I gladly resigned that I might spread abroad a knowledge of the truth. I studied Arabic, and several times went forth to preach the gospel to the Saracens. I have been in prisons; I have been scourged; for years I have striven to persuade the princes of Christendom to befriend the common cause of converting the Mohammedans. Now, though old and poor, I do not despair; I am ready, if it be God’s will, to persevere unto death.” And he died so, being stoned to death at Bugia, in Africa, in 1314, after gathering a little flock of converts.

Missionary enthusiasm.—In the first centuries every Christian looked on it as a part of his life to be God’s missionary, and for centuries the Church produced men like Boniface and Columban. Then for a thousand years the darkness was only broken here and there by a man like St. Louis of France or St. Francis of Assisi. It is to Count Zinzendorf and the Moravians that we owe the revival of missionary zeal. In the last century missionaries were regarded as foolish and rash, and I know not what. When Carey proposed to go as a missionary to India, he was told that if God wished to convert the heathen He would doubtless do so in His own way. Think of John Eliot, the lion-hearted “apostle of the Indians,” and his motto that prayer and painstaking can accomplish everything. Think of young and sickly David Brainerd going alone into the wild forests of America and among their wilder denizens, with the words, “Not from necessity but from choice, for it seems to me that God’s dealings towards me have fitted me for a life of solitariness and hardship.” Think of Adoniram Judson and the tortures he bore so cheerfully in his Burmese prison. And we, too, in these days have seen Charles Mackenzie leave the comforts of Cambridge to die amid the pestilent swamps of the Zambesi, and Coleridge Patteson, floating, with his palm branch of victory in his hand, over the blue sea among the Coral Isles. Nor do I know any signs more hopeful for the nation than these, that our public schools are now founding missions in the neglected wastes of London, and our young athletes are going out as poor men to labour in China and Hindostan.—Dean Farrar.

Christ wants to get the gospel into every home in the world; and the way He wants to do this is through the hearts and hands of those whom He has already saved. If we do not carry the good news, the lost will not receive it at all. It is told of a boy who was converted that at once he started. to walk—for he was poor and could not afford to go by train—away to a place more than a thousand miles from his home, to tell his brother about Christ. History relates that the early Christians, many of them, were so eager to carry the gospel everywhere, that they even hired themselves out as servants or sold themselves as slaves, that they might be admitted into the homes of the rich and great among the heathen, to live there, and thus have opportunity to proclaim the love of Jesus and His salvation.

A non-missionary Church is like Coleridge’s ice-ship, manned by dead men from prow to stern.

A clergyman was once asked by the Duke of Wellington, “How are you getting on with the propagation of the gospel abroad? Is there any chance of the Hindoos becoming Christians?” To which the clergyman replied, “Oh no! I do not see anything doing there; I see no reason to suspect any work of the kind being successful.” “Well,” said the duke, “what have you to do with that? What are your marching orders? Are they not, ‘Go ye into all the world, and preach the gospel to every creature’? Do your duty, sir, and never mind results.”

An English preacher asked some British soldiers, “If Queen Victoria were to issue a proclamation, and, placing it in the hands of her army and navy, were to say, ‘Go ye into all the world and proclaim it to every creature,’ how long do you think it would take to do it?” One of these brave fellows, accustomed to obey orders without hesitation or delay, and at peril of life, promptly answered, “Well, I think we could manage it in about eighteen months.”

Mar_16:16. Baptism in the apostolic age.—It coincided with the greatest religious change which the world had yet witnessed. Multitudes of men and women were seized with one common impulse, and abandoned by the irresistible conviction of a day, an hour, a moment, their former habits, friends, associates, to be enrolled in a new society, under the banner of a new faith. That new society was intended to be a society of “brothers,” bound by ties closer than any earthly brotherhood—filled with life and energy such as fall to the lot of none but the most ardent enthusiasts, yet tempered by a moderation, a wisdom, and a holiness such as enthusiasts have rarely possessed. It was, moreover, a society swayed by the presence of men whose words even now cause the heart to burn, and by the recent recollections of One whom, “not seeing, they loved with love unspeakable.” Into this society they passed by an act as natural as it was expressive. The plunge into the bath of purification, long known among the Jewish nation as the symbol of a change of life, was still retained as the pledge of entrance into this new and universal communion—retained under the sanction of Him into whose name they were by that rite “baptised.” In that early age the scene of the transaction was either some deep wayside spring or well, as for the Ethiopian, or some rushing river, as the Jordan, or some vast reservoir, as at Jericho or Jerusalem, whither, as in the baths of Caracalla at Rome, the whole population resorted for swimming or washing. The water in those Eastern regions, so doubly significant of all that was pure and refreshing, closed over the heads of the converts, and they rose into the light of heaven new and altered beings. It was natural that on such an act were lavished all the figures which language could furnish to express the mighty change—“Regeneration,” “Illumination,” “Burial,” “Resurrection,” “A new creation,” “Forgiveness of sins,” “Salvation.” Well might the apostle say, “Baptism doth even now save us,” even had he left his statement in its unrestricted strength to express what in that age no one could misunderstand. But no less well was he led to add, as if with a prescience of coming evils, “Not the putting away the filth of the flesh, but the answer of a good conscience toward God” (1Pe_3:21).—Dean Stanley.

New birth in baptism.—An old man of eighty was baptised in America by a missionary, and thenceforth led a life devoted to God. Two years later he was lying on his death-bed, and when asked his age he replied, “I am only two years old, for my life began when I was born for God in baptism; the previous eighty years were a life of death.”

Saved.—At the wreck of the steamer Atlantic on the coast of Halifax hundreds of lives were lost. Amongst the passengers who escaped was a Christian merchant from Boston, who, as soon as he could reach a telegraph office, sent a message to his family. It contained only a single word, but it was worth more to them than all the world. It was the word Saved. Afterwards the merchant had the telegram framed and hung up in his office to remind him of God’s mercy to him.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2. Mary Magdalene and the two Disciples. Mar_16:9-13

(Parallels: Mat_28:9-15; Luk_24:9-35; Joh_20:11-19)

9Now, when Jesus was risen early, the first day of the week, he appeared first to 10Mary Magdalene, out of whom he had cast seven devils. And she went and told them that had been with him, as they mourned and wept. 11And they, when they had heard that he was alive, and had been seen of her, believed not. 12After that he appeared in another form unto two of them, as they walked, and went into the country. 13And they went and told it unto the residue: neither believed they them.

EXEGETICAL AND CRITICAL

See Matthew and Luke.—According to Meyer, the apocryphal fragment of some other evangelical writing begins here. Compare the Introduction on this point.5 The epithet apocryphal, would not be appropriate, even if the section were an addition taken from another Evangelist’s narrative. The narrative contained in our Gospel comprehends within its very brief hints the detailed statement of John regarding the Easter-message of Mary Magdalene, and the still more detailed account by Luke of the Easter-message sent by the disciples met on the road to Emmaus. Mark groups both accounts under the single head of two duly-authorized embassies, which do not meet with full credence. The first and second halves of this chapter are, however, united into an inseparable unity in the one fundamental thought, that the risen Saviour is the absolute and universal conqueror of unbelief, which was already, even in the circle of disciples, throwing obstacles in the way of Jesus; and that Christ, as the subduer of this unbelief, stands raised above all the messages of men and angels.

Mar_16:9. Was risen early.—The manifestation of the Risen One by the angels had been preceded by His own personal appearances. The first day of the week is again named, of course, for the purpose of bringing into prominence, even at that early period, the Christian day of rest. We would translate: Upon the first of the seven days (τὸ σάββατον indicating here, as frequently, the week, after the later and more extended custom of the Jewish language). Upon this day He appeared to the Magdalene, out of whom He had cast seven devils. Christ, as the Risen One, has sanctified the week as a holy period; and at the beginning of the holy week, He reveals Himself to one who was preëminently sanctified and susceptible, because He had cleansed her from seven demons. The Evangelist has, accordingly, not merely before him the contrast,—the risen Saviour revealing Himself to a poor woman,—but the spiritual relationship,—she who had been freed from seven devils stands especially near to the conqueror of demons on the morning of His great triumph, and she is peculiarly fitted in spirit to be the first to see Him, and to announce to the disciples His resurrection. Accordingly, in this revelation we have the activity of the Saviour, in His conquest over devils, set over against the passivity of the pardon-seeking woman, who had been freed from the seven devils. Meyer considers this remark concerning Mary as not belonging to this passage. We view the expulsion of seven devils in connection with the sacred number seven, and regard the term symbolic of a glorious deliverance out of the great snares which Satan had prepared. (Comp. Matthew.) Mark is wont to employ ἐκβαλλειν in other passages to express strongly a glorious redemption. It is questionable whether the words, “early on the first day of the week,” go back to ἀναστὰς δέ (Beza, Ewald, etc.), or are to be construed with ἐφάνη (Grotius and others). We prefer the first construction, because the second mention of the resurrection as having occurred upon the first day of the week appears to point at the sanctification of that period. In verse second, μία σαββάτων had reference to Jewish customs; but here the allusion is to the renewed week, the πρώτη σαββάτου.

Mar_16:10. And she went.—That is, even she. It must be conceded that Mark employs πορευεσθαι to express a solemn proclamation of the Gospel only in this place (Mar_16:15 excepted). By this, however, he reminds us of the mode of expression employed by his teacher, Peter: 1Pe_3:19.6—Them that had been with Him.—This also is a peculiar expression to indicate the disciples in a wider sense. It indicates, however, their scattered condition, their present despairing state, as opposed to their former blessed communion with Him. The expression itself is not an unusual one with Mark; see Mar_1:36.—As they mourned and wept.—Comp. Luk_6:25. This has undoubtedly a special reference to the sorrowful and weeping Peter. To bring prominently out that Jesus revealed Himself to Peter, after the message given to Mary, consists not with the matter-of-fact disposition of Mark.

Mar_16:11. And had been seen of her, ἐθεάθη.—A strong expression. “That θεᾶσθαι is not found elsewhere in the Gospel by Mark, considering how frequent is its use by others, is one of the marks of a strange hand.” Meyer. Hermeneutics might, we think, have taught him: new facts, new words.

Mar_16:12. In another form.—An explanation of the expression in Luk_24:16, but by no means a condensation of Luk_24:13-35, as Meyer would represent. Jesus’ form was, on the one hand, changed: different clothes (Joh_20:15), traces of the sufferings during the crucifixion: on the other hand, more sublime in its appearance, Jesus being in the transition-state from humiliation to glorification.

After that.—The three specifications, πρῶτον, μετὰ δὲ ταῦτα, ὕστερον, relate manifestly to one another. Hence it cannot be at all remarkable that μετὰ ταῦτα is not elsewhere to be found in Mark (comp. Mar_13:24).—Of them—of the unbelieving disciples in a wider sense.

Mar_16:13. Neither believed they them.—Even they did not gain credence. Meyer: “A different tradition from that given in Luk_24:34.” It is certain that no interpolator would have allowed this manifest appearance of a discrepancy. But the Evangelist, who was writing from the stand-point of a special idea of the resurrection, was not afraid to employ it. And Luke gives the means of knowing what is meant. The Eleven knew for a certainty, in the evening, that Christ had appeared to Simon, and were consequently for the moment believing. Now the Emmaus disciples arrive, and declare that Jesus had revealed Himself unto them. Not being able to comprehend this new mode of existence on the part of Christ, that He now is here, and now there, new doubts fill them. The thought of a spiritual apparition occurs to them; and hence they are affrighted when Jesus at length appears in their midst, and imagine that a ghost is present. And now the Lord must convince them as to the truth of His new corporeality. The point brought forward by Mark testifies, accordingly, to an exceedingly accurate, and moreover, a perfectly independent, knowledge of the facts of the resurrection. The expression is, of course, explained by Luke 26:34, without, however, referring to it (Schulthess). And so it is unnecessary to suppose, with Augustine, that the λέγουντες were certain believing disciples, to be distinguished from certain who did not believe; or to say, with Calvin, “At first they doubted, then they believed.” The situation of affairs was of such a nature as to lead them into new difficulties on hearing the message of the Emmaus disciples, instead of strengthening them in their belief. Because, as yet they were not in possession of the idea of a glorified body; and hence they thought very naturally, that if the Lord had appeared to Simon in Jerusalem, He could not at the same time have appeared unto others at a distance from the city. Not to speak of this, that several of the Eleven might very reasonably have thought: Why should He reveal Himself to these two at Emmaus earlier than to us at Jerusalem?

DOCTRINAL AND ETHICAL

1. See Matthew and the parallels in Luke and John: also the foregoing Note on Mar_16:13.

2. The Easter-embassy of the angelic world to the human world has been replaced by the message of the resurrection passing from man to man, at first from the female disciples to the male disciples, then the message passing between individual disciples and the disciple-band. The Risen One has destroyed, in His resurrection, the bands and bolts of the grave; He must now destroy, likewise, the doubts, the weak faith, the unbelief of His own, in order with them to destroy in like manner the unbelief of the world. The certainty of His resurrection presses gradually forward; but the Church comes only to perfect knowledge when He reveals Himself in her midst.

3. The appearing and disappearing of Jesus in the circle of disciples is a type of His appearance in, and of His disappearance from, the Church.

HOMILETICAL AND PRACTICAL

See Matthew, and the parallel passages in Luke and John.—The risen Saviour presents Himself to be recognized by one who stood especially near to the kingdom of heaven and of the Unseen, because He has freed and cleansed her heart from seven devils.—Mary Magdalene, the much-forgiven sinner, sent as a comforter to the weeping Peter, to the sorrow-laden and mourning disciples.—The two Maries, who had remained with Jesus beside His grave, late into the night of His dying day, are to be the first to see Him on His resurrection morn.—The distinction made in the case of the two disciples going into the country: 1. Because they, like Magdalene and Peter, especially required consolation; 2. because they united in going before the Lord as two messengers and witnesses unto the Church.—The risen Saviour brings His own at once together again.—Jesus appearing in another and new form, as the Prince and Pledge of another, new world: 1. In the form of one who had passed through death; 2. with the glorified crucifixion-marks; 3. with the signs of the new life (even the Magdalene did not at once recognize Him).—The threefold form of the unbelief which departed not, even from the community of believers, without assistance: 1. They cannot conceive to themselves the mysterious majesty in which Christ caused an angel to represent Him; 2. they cannot conceive to themselves the greatness of the grace, in consequence of which He appears to Mary Magdalene first; 3. they cannot conceive to themselves the might of His exaltation, by reason of which He appears now here, now there.—Neither the angels, nor the women, nor the two Evangelists, satisfy their faith: they wish to be assured of His actual existence by His own appearance.—Not having yielded themselves to faith in His prediction, they find it difficult to believe in its fulfilment.

Starke:—As the woman was the first to sin, so hath Christ, after finishing salvation, chosen to reveal Himself to a woman first.—The most despised in the opinion of the world are often the most precious in the eyes of God.—Quesnel:—God delights in blessing those who have remained faithful to Him in persecution, and have not been ashamed of the cross.—Christ imparts His grace according to the need for it, Mat_5:4.—Jesus ever, even upon our journeyings, with us.

Braune:—The intelligence brought by Mary and the women concerning the resurrection of the Saviour is believed neither lightly nor superstitiously; and hence we see that their belief, and their testimony, is the more firmly founded, and the more trustworthy.

Footnotes:

[5][The reasons for assuming that Mar_16:9-20 are an original portion of Mark’s Gospel much outweigh those to the contrary. 1. They are found in the Uncial Codd. A., C., D., X., Δ., E., G., H., K., M., S., U., V.; as well as in 33, 69, and the rest of the Cursive MSS. which have been collated. They are in copies of the Old Latin, in the Vulgate, Curetonian Syriac, Peshito, Jerusalem Syriac, Memphitic, Gothic, and Æthiopic. 2. Irenæus (Cont. Hær. iii. 10, 6) recognizes their existence; as do also Hippolytus, Cyril of Jerusalem, Ambrose, Augustine, Nestorius. Scholz also claims that Clement of Rome, Justin Martyr, and Clement of Alexandria sanction the passage; but Tregelles regards this as an error. The chief argument against the genuineness of this section is found in the fact, that it was wanting in some of the early copies of Mark’s Gospel. This is attested by Eusebius, Gregory Nyssa, Victor of Antioch, and Jerome. But this is certainly an insufficient reason for affirming its spuriousness in the face of the strong testimonies upon the other side. See Tregelles on the Printed Text of the Greek Testament, p. 246 seq. Its genuineness is affirmed by Simon, Mill, Bengel, Matthæi, Eichorn, Kuinoel, Hug, Scholz, Guericke, Olshausen, Ebrard, Lachmann; is denied by Griesbach, Rosenmüller, Schulz, Fritzsche, Paulus, wieseler, Ewald, Meyer, Tischendorf.—Ed.]

[6][Lange seems to have in his eye the objection of Meyer (in loc.) to the genuineness of the section, drawn from the fact that the word πορεύω occurs three times in it.—Ed.]

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.

Mark

THE INCREDULOUS DISCIPLES

‘FIRST TO MARY’

Mar 16:9.

A great pile of legend has been built on the one or two notices of Mary Magdalene in Scripture. Art, poetry, and philanthropy have accepted and inculcated these, till we almost feel as if they were bits of the Bible. But there is not the shadow of a foundation for them. She has generally been identified with the woman in Luke’s Gospel ‘who was a sinner.’ There is no reason at all for that identification. On the contrary, there is a reason against it, in the fact that immediately after that narrative she is named as one of the little band of women who ministered to Jesus.

Here is all that we know of her: that Christ cast out the seven devils; that she became one of the Galilean women, including the mothers of Jesus and of John, who ‘ministered to Him of their substance’; that she was one of the Marys at the Cross and saw the interment; that she came to the sepulchre, heard the angel’s message, went to John with it, came back and stood without at the sepulchre, saw the Lord, and, having heard His voice and clasped His feet, returned to the little company, and then she drops out of the narrative and is no more named. That is all. It is enough. There are large lessons in this fact which Mark {or whoever wrote this chapter} gives with such emphasis, ‘He appeared first to Mary Magdalene.’

Think what the Resurrection is-how stupendous and wonderful! Who might have been expected to be its witnesses? But see! the first eye that beholds is this poor sin-stained woman’s. What a distance between the two extremes of her experience-devil-ridden and gazing on the Risen Saviour!

I. An example of the depth to which the soul of man can descend.

This fact of possession is very obscure and strange. I doubt whether we can understand it. But I cannot see how we can bring it down to the level of mere disease without involving Jesus Christ in the charge of consciously aiding in upholding what, if it be not an awful truth, is one of the grimmest, ghastliest superstitions that ever terrified men.

In all ways He gives in His adhesion to the fact of demoniacal possession. He speaks to the demons, and of them, rebukes them, holds conversations with them, charges them to be silent. He distinguishes between possession and diseases. ‘Heal the sick, cleanse the lepers, raise the dead’-these commands bring together forms of sickness running its course; why should He separate from them His next command and endowment, ‘cast out devils,’ unless because He regarded demoniacal possession as separate from sickness in any form? He sees in His casting of them out the triumph over the personal power of evil. ‘I beheld Satan as lightning fall from heaven.’ But while the fact seems to be established, the thing is only known to us by its signs. These were madness, melancholy, sometimes dumbness, sometimes fits and convulsions; the man was dominated by an alien power; there was a strange, awful double consciousness; ‘We are many,’ ‘My name is Legion.’ There was absolute control by this alien power, which like some parasitical worm had rooted itself within the poor wretch, and there lived upon his blood and life juices-only that it lived in the spirit, dominated the will, and controlled the nature.

Probably there had always been the yielding to the impulse to sin of some sort, or at any rate the man had opened the door for the devil to come in.

This woman had been in the deepest depths of this awful abyss. ‘Seven’ is the numerical symbol of completeness, so she had been utterly devil-ridden. And she had once been a little child in some Galilean home, and parents had seen her budding beauty and early, gentle, womanly ways. And now, think of the havoc! the distorted face, the foul words, the blasphemous thoughts! And is this worse than our sinful case? Are not the devils that possess us as real and powerful?

II. An example of the cleansing power of Christ.

We know nothing about how she had come under His merciful eye, nor any of the circumstances of her healing, but only that this woman, with whom the serpent was so closely intertwined, as in some pictures of Eve’s temptation, was not beyond His reach, and was set free. Note- There is no condition of human misery which Christ cannot alleviate.

None is so sunk in sin that He cannot redeem them.

For all in the world there is hope.

Look on the extremest forms of sin. We can regard them all with the assurance that Christ can cleanse them-prostitutes, thieves, respectable worldlings.

None is so bad as to have lost His love.

None is so bad as to be excluded from the purpose of His death.

None is so bad as to be beyond the reach of His cleansing power.

None has wandered so far that he cannot come back.

Think of the earliest believers-a thief, a ‘woman that was a sinner,’ this Mary, a Zacchæus, a persecuting Paul, a rude, rough jailer, etc.

Remember Paul’s description of a class of the Corinthian saints-’such were some of you.’

As long as man is man, so long is God ready to receive him back. There is no place where sun does not shine. No heart is given over to irremediable hardness. None ever comes to Christ in vain.

The Saviour is greater than all our sins.

The deliverance is more than sufficient for the worst.

‘God is able of these stones to raise up children to Abraham.’

Ezekiel’s vision of dry bones.

III. An example of how the remembrance of past and pardoned sin may be a blessing.

Mary evidently tried always to be beside Him. The cure had been perfect, but perhaps there was a tremulous fear, as in the man that prayed ‘that he might be with Him.’

And so, look how all the notices give us one picture of a heart set on Him. There were- {a} Consciousness of weakness, that made her long for His presence as a security.

{b} Deep love, that made her long for His presence as a joy.

{c} Thankful gratitude, that made her long for opportunities to serve Him.

And this is what the remembrance of Jesus should be to us.

IV. An example of how the most degraded may rise highest in fellowship with Christ.

‘First’ to her, because she needed Him and longed for Him.

Now this is but an illustration of the great principle that by God’s mercy sin when it is hated and pardoned may be made to subserve our highest joys.

It is not sin which separates us from God, but it is unpardoned sin. Not that the more we sin the more we are fit for Him, for all sin is loss. There are ways in which even forgiven and repented sin may injure a man. But there is nothing in it to hinder our coming close to the Saviour and enjoying all the fulness of His love, so that if we use it rightly it may become a help.

If it leads us to that clinging of which we have just spoken, then we shall come nearer to God for it.

The divine presence is always given to those who long for it.

Sin may help to kindle such longings.

He who has been almost dead in the wilderness will keep near the guide. The man that has been starved with cold in Arctic night will prize the glory and grace of sunshine in fairer lands.

Instances in Church history-Paul, Augustine, Bunyan.

‘Publicans and harlots go into the kingdom before you.’

The noblest illustration is in heaven, where men lead the song of Redemption.

God uses sin as a black background on which the brightest rainbow tints of His mercy are displayed.

You can come to this Saviour whatever you have been. I say to no man, ‘Sin, for it does not matter.’ But I do say, ‘If you are conscious of sin, deep, dark, damning, that makes no barrier between you and God. You may come all the nearer for it if you will let your past teach you to long for His love and to lean on Him.’

‘He appeared first to Mary Magdalene,’ and those who stand nearest the throne and lead the anthems of heaven, and look up with undazzled angels’ faces to the God of their joy, whose name blazes on their foreheads, all these were guilty, sinful men. But they ‘have washed their robes and made them white.’ There will be in heaven some of the worst sinners that ever lived on earth. There will not be one out of whom He has not ‘cast seven devils.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Now when

The passage from Mar 16:9 to the end is not found in the two most ancient manuscripts, the Sinaitic and Vatican, and others have it with partial omissions and variations. But it is quoted by Irenaeus and Hippolytus in the second or third century.

appeared (See Scofield "Mat 28:9")

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

16:9-20 Nearly all scholars agree that Mark did not write the “shorter” and “longer” endings. There are clear differences in their style, vocabulary, and theology. Also, the best two available Greek manuscripts (Codex Sinaiticus and Codex Vaticanus) lack these endings. However, there is reason to doubt that Mark intended to end his Gospel at 16:8: (1) Mark emphasizes the fulfillment of Jesus’ predictions throughout his Gospel, and if the Gospel ended with 16:8, there would be no reference to the resurrection appearance(s) of Jesus; (2) all the other Gospels contain accounts of Jesus’ appearances to the women and the disciples; (3) early readers of Mark evidently did not think the book could have ended with 16:8, because they wrote these endings; (4) there is no convincing explanation as to why Mark would have wanted to end his Gospel at 16:8 (all such explanations sound like modern existential literary interpretations that revel in paradox, very unlike the way a first-century Christian author would have thought); (5) it is strange for a Gospel to begin with a bold proclamation that Jesus is the Messiah (1:1) and end with the women’s fear; (6) it would be unique for an ancient Greek book to end with gar (“because”) as the last word—no other example of this has been found; and (7) 16:7 raises the expectation that the disciples will meet Jesus in Galilee—if 16:8 was the original ending of Mark, it is the only unfulfilled prediction in the Gospel. Many scholars conclude that the original ending was accidentally torn off and lost, or was never finished.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 16:9. Πρωῒ, early in the morning) Construe with ἐφάνη, He appeared. Comp. Mar 16:12. However, it was on that very day the Lord arose, before the dawn.

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

Mar_16:9-10. Now begins the apocryphal fragment of some other evangelical treatise (doubtless written very much in the way of epitome), which has been added as a conclusion of our Gospel. In it, first of all, the appearance related at Joh_20:14-18 is given in a meagre abstract, in which the remark, which in Marks connection was here wholly inappropriate (at the most its place would have been Mar_15:40), πὰρ ἧς ἐκβεβλ. ἑπτὰ δαιμ., is to be explained by the fact, that this casting out of demons was related in the writing to which the portion had originally belonged (comp. Luk_8:2).

πρωῒ πρώτῃ σαββ.] is joined by Beza, Castalio, Heupel, Wolf, Rosenmüller, Paulus, Fritzsche, de Wette, Ewald, and others with ἀναστὰς δέ, but by Severus of Antioch, Gregory of Nyssa, Theophylact, Euthymius Zigabenus, Victor, Grotius, Mill, Bengel, Kuinoel, Schulthess, and others, with ἐφάνη. We cannot decide the point, since we do not know the connection with what went before, in which the fragment originally occurred. If it were an integral part of our Gospel, it would have to be connected with ἐφάνη, since Mar_16:2 already presupposes the time of the resurrection having taken place, and now in the progress of the narrative the question was not about this specification of time, but about the fact that Jesus on the very same morning made His first appearance.

As well πρώτῃ as the singular σαββάτου (comp. Luk_18:12) is surprising after Mar_16:2. Yet it is to be conceded that even Mark himself might so vary the expressions.

παρʼ ἧς] (see the critical remarks): away from whom (French: de chez). See Matthiae, p. 1378. The expression with ἐκβάλλειν is not elsewhere found in the N. T.

Mar_16:10. Foreign to Mark is here(1) ἐκείνη, which never occurs (comp. Mar_4:11, Mar_7:15, Mar_12:4 f., Mar_14:21) in his Gospel so devoid of emphasis as in this case. As unemphatic stands κἀκεῖνοι in Mar_16:11, but not at ver 13, as also ἐκείνοις in Mar_16:13 and ἐκεῖνοι, at Mar_16:20 are emphatic. (2) πορευθεῖσα, which word Mark, often as he had occasion for it, never uses, while in this short section it occurs three times (Mar_16:12; Mar_16:15). Moreover, (3) the circumlocution τοῖς μετʼ αὐτοῦ γενομένοις, instead of τοῖς μαθηταῖς αὐτοῦ (the latter does not occur at all in the section), is foreign to the Gospels. The μαθηταί in the more extended sense are meant, the apostles and the rest of the companions of Jesus; the apostles alone are designated at Mar_16:14 by οἱ ἕνδεκα as at Luk_24:9; Luk_24:33; Act_2:14.

πενθοῦαι κ. κλαίουσι] who were mourning and weeping. Comp. Luk_6:25, although to derive the words from this passage (Schulthess) is arbitrary.

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 16:9-20 may be divided into three parts corresponding more or less to sections in John, Luke , and Matthew , and not improbably based on these; Mar 16:9-11 , answering to Joh 20:14-18 ; Joh 20:12-14 , answering to Luk 24:13-35 ; Luk 24:15-18 , answering to Mat 28:19 . Mar 16:19-20 wind up with a brief reference to the ascension and the subsequent apostolic activity of the disciples.

Mar 16:9-11 . ἀναστὰς δὲ refers to Jesus, who, however, is not once named in the whole section. This fact with the δὲ favours the hypothesis that the section is a fragment of a larger writing. πρωῒ πρώτῃ σαβ .: whether these words are to be connected with ἀναστὰς , indicating the time of the resurrection, or with ἐφάνη , indicating the time of the first appearance, cannot be decided ( vide Meyer). πρῶτον Μαρίᾳ τ . Μ ., first to Mary of Magdala, as in John (Joh 20:14 ). παρʼ ἧς , etc.: this bit of information, taken from Luk 8:2 , is added as if this woman were a stranger never mentioned before in this Gospel, a sure sign of another hand. ἐφάνη , in this verse = appeared to, does not elsewhere occur in this sense.

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

9–11. THE APPEARANCE TO MARY MAGDALEN

Joh 20:11-18

9. παρʼ ἧς ([3572][3573][3574] rather than ἀφʼ ἧς ([3575][3576][3577][3578][3579][3580]), an obvious correction.

[3572] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3573] 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.

[3574] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[3575] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3576] 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.

[3577] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3578] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3579] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[3580] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

9. Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη. These words again give the impression of a ragged edge. The preceding passage has no proper conclusion. This passage has no proper beginning, for there is no nom. to ἐφάνη. Evidently something has preceded in which Jesus has been mentioned. The two edges do not fit one another. Whatever these twelve verses may be, they were not written as a conclusion to Mk’s account of the first hours of the first Easter Day. Instead of giving the sequel of the first visit to the tomb, they begin with another account of the first visit to the tomb, agreeing with that of Jn, but not agreeing with that of Mk. Mary Magdalen, one of the three women mentioned by Mk, is here quite alone, and she is introduced, not as a person who has just been mentioned, but as a person who needs to be described. In Mar 15:40; Mar 15:47 and Mar 16:1 she is named as one about whom the reader is sure to know; here she is introduced as a stranger. We should probably take πρωί with ἀναστάς rather than with ἐφάνη.

πρώτῃ σαββάτου. The expression is found nowhere in Mk, who never uses either σάββατου or σάββατα in the sense of “week.” Contrast Mar 16:2 and parallels. Excepting Luk 18:12, “the week” in N.T. is generally plural, τῶν σαββάτων. The nearest parallel to πρώτῃ σαββάτου is κατὰ μίαν σαββάτου (1Co 16:2).

ἐφάνη. Another expression not found elsewhere in N.T. In Luk 9:8, ἐφάνη is used of the reappearance of Elijah, but nowhere is this verb used of an Appearance of the risen Lord. Contrast Luk 24:34; Act 13:31; Act 26:16; 1Co 15:5-8.

παρʼ ἧς ἐκβεβλήκει. A third expression not found elsewhere. The usual constr. is ἐκβάλλω ἐκ. Where ἐκ is not suitable we have ἀπό, as in Act 13:50; Exo 10:11; Exo 23:31; Lev 21:7, etc.; παρά is not suitable.

ἑπτὰ δαιμόνια. Lk. states this in his first mention of Mary Magdalen (Mar 8:2); it indicates an obsession of special malignity. It is out of place to suggest a parallel with the “seven other spirits more evil than himself” (Mat 12:45), or a contrast with “the seven Spirits which are before His throne” (Rev 1:4; Rev 3:1). We have no ground for thinking that Mary of Magdala had been exceptionally wicked, or that demoniacs generally were persons of very vicious lives. See on Mar 15:40. Seven is a typical number, as made up of two other typical numbers, three and four. These ideas about numbers are widely spread, and there is no need to suppose any borrowing from astrology, or Mazdeism, or other foreign sources. Plurality on an impressive scale is meant. The demons could not be counted.

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.

Christ himself appeareth to Mary Magdalene to upbraid the disciples’ incredulity.

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

We have here a very short account of two of Christ's appearances, and the little credit which the report of them gained with the disciples.

I. He appeared to Mary Magdalene, to her first in the garden, which we have a particular narrative of, Joh 20:14. It was she out of whom he had cast seven devils; much was forgiven her, and much was given her, and done for her, and she loved much; and this honour Christ did her, that she was the first that saw him after his resurrection. The closer we cleave to Christ, the sooner we may expect to see him, and the more to see of him.

Now, 1. She brings notice of what she had seen, to the disciples; not only to the eleven, but to the rest that followed him, as they mourned and wept, Mar 16:10. Now was the time of which Christ had told them, that they should mourn and lament, Joh 16:20. And it was an evidence of their great love to Christ, and the deep sense they had of their loss of him. But when their weeping had endured a night or two, comfort returned, as Christ has promised; I will see you again, and your heart shall rejoice. Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to be comforters to disciples that are mourners, by communicating to them our experiences, and what we have seen of Christ.

2. They could not give credit to the report she brought them. They heard that he was alive, and had been seen of her. The story was plausible enough, and yet they believed not. They would not say that she made the story herself, or designed to deceive them; but they fear that she is imposed upon, and that it was but a fancy that she saw him. Had they believed the frequent predictions of it from his own mouth, they would not have been now so incredulous of the report of it.

II. He appeared to two of the disciples, as they went into the country, Mar 16:12. This refers, no doubt, to that which is largely related (Luk 24:13, etc.), of which passed between Christ and the two disciples going to Emmaus. He is here said to have appeared to them in another form, in another dress than what he usually wore, in the form of a traveller, as, in the garden, in such a dress, that Mary Magdalene took him for the gardener; but that he had really his own countenance, appears by this, that their eyes were holden, that they should not know him; and when that restrain on their eyes was taken off, immediately they knew him, Lu. 24:16-31. Now,

1. These two witnesses gave in their testimony to this proof of Christ's resurrection; They went and told it to the residue, Mar 16:13. Being satisfied themselves, they were desirous to give their brethren the satisfaction they had, that they might be comforted as they were.

2. This did not gain credit with all; Neither believed they them. They suspected that their eyes also deceived them. Now there was a wise providence in it, the proofs of Christ's resurrection were given in thus gradually, and admitted thus cautiously, that so the assurance with which the apostles preached this doctrine afterward, when they ventured their all upon it, might be the more satisfying. We have the more reason to believe those who did themselves believe so slowly: had they swallowed it presently, they might have been thought credulous, and their testimony the less to be regarded; but their disbelieving at first, shows that they did not believe it afterward but upon a full conviction.

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

Verse 9. Now when Jesus was risen, c.] This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen.

Mary Magdalene] It seems likely that, after this woman had carried the news of Christ's resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, Joh 20:1-12; and a little after he appeared to all the women together, Mt 28:9; Lu 24:16.

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

(9-11) First to Mary Magdalene.—See Notes on Joh_20:11-18, but note that St. Mark’s account of her as one from whom Jesus “had cast out seven devils” is not from St. John, but from Luk_8:2.

(9-20) Now when Jesus was risen early.—See Notes on Mat_28:16-20. The history of the verses that follow is in every way remarkable. They are not found in two of the oldest MSS.—the Sinaitic and the Vatican—are marked as doubtful in many others, and are wanting in some versions. In some of these (e.g., in the Vatican MS.) there is a blank space left between Mar_16:8 and the beginning of St. Luke, as though the writer had suspended his work and waited for materials. The absence was noticed by Jerome, who says that “nearly all the Greek texts omit them.” Eusebius states the same fact as true of “the correct MSS.;” and no reference is made to them in the tables of parallel passages which were constructed for reference by Eusebius and Ammonius. On the other hand, they are referred to by Irenæus (about A.D. 170), and are found in the Alexandrian and Cambridge MSS., and in twelve other uncials which are nearly (some say, quite) as old as the two which omit them. When we turn to the internal evidence we find that the narrative, which up to this point had followed closely in the footsteps of St. Matthew, now becomes a very condensed epitome of St. John’s record of our Lord’s appearance to Mary Magdalene (Mat_20:11-18), of St. Luke’s account of the journey to Emmaus (Luk_24:13-35), of the appearance to the ten disciples in Joh_20:19-25 and Luk_24:36-43, of the mission of the eleven reported in Mat_28:16-20, of the Ascension as given by Luk_24:50-53. Two explanations of these facts are possible. (1) We may suppose that the writer of the Gospel wrote two copies of it, leaving one unfinished, ending at Mar_16:8; that this passed into the hands of persons by whom it was copied as complete, and so became the archetype of the MSS. in which the verses are wanting; while those that contain the subsequent verses were made from a more perfect text, written by St. Mark himself. (2) That the Gospel, having been originally completed by the writer, was in some way, by accident or design, mutilated; that as such it was reproduced faithfully by some transcribers, while others thought it better to give it a completion of some kind, by condensing what they found in the other Gospels. Of the two hypotheses the latter seems the more probable. It seems better, looking to these facts, to reserve notes, for the most part, for the Gospels in which the narratives appear in what was probably their original and certainly their fuller form.

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

9–11. The Appearance to Mary Magdalene

9. Now when] On this section from 9–20, see Introduction, pp. 15, 16.

he appeared first] As yet, it will be observed, no human eye had seen the risen Conqueror of Death. The holy women had seen the stone rolled away, and the empty tomb, and had heard the words of the Angels, and announced all that had occurred to the Eleven, but their words appeared to them as “idle tales” (Luk_24:11). The Apostles Peter and John also, when they visited the Sepulchre, beheld proofs that it was indeed empty, but “Him they saw not.” The first person to whom the Saviour shewed Himself after His resurrection was Mary of Magdala. After recounting to the Apostles Peter and John the rolling away of the stone, she seems to have returned to the sepulchre; there she beheld the two angels in white apparel, whom the other women had seen (Joh_20:12), and while she was in vain solacing her anguish at the removal of her Lord, He stood before her, and one word sufficed to assure her that it was He, her Healer, and her Lord.

out of whom he had cast seven devils] That He should have been pleased to manifest Himself first after His resurrection not to the whole Apostolic company, but to a woman, and that woman not His earthly Mother, but Mary of Magdala, clearly made a strong impression on the early Church.

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 she went and told them that had been with him,.... Not "with her", as the Persic version reads, but "with him"; that is, with Christ: she went, as she was bid by Christ, and told his disciples, what she had heard and seen; even those who had been with him from the beginning, and had heard his doctrines, and seen his miracles, and had had communion with him, and truly believed in him, and were his constant followers, and real disciples; not only Peter, James, and John, who were with him, particularly at the raising of Jairus's daughter, and at his transfiguration on the mount, and when in his sorrows, in the garden; but the rest of the eleven, and not only them, but others that were with them; see Luk 24:9.

As they mourned and wept, being inconsolable for the death of their Lord, and the loss of his presence; and also for their carriage towards him, that one among them should betray him, another deny him, and all forsake him: thus were they like doves of the valley, mourning for their absent Lord, and for their own iniquities; and in this condition were they, when Mary brought them the joyful news of Christ's resurrection from the dead.

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

9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

Ver. 9. He appeared first] This honour done to Mary Magdalene, Mark relateth more at large than the rest, though otherwise mostly he be more brief than the rest.

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.

This appearance of our Saviour is more fully related by St. John. Our Lord arose early from the monument in which he had been placed late in the evening, thus fulfilling the words of the psalmist: In the evening weeping shall have place, and in the morning gladness. (Psalm xxix.) (Ven. Bede) --- Rising early. It appears from this that our Saviour arose early, about sunrise, as was the sentiment of St. Augustine; though St. Gregory seems to think that he arose at midnight, in the same manner as Samson, who was a figure of Christ, arose in the middle of the night and carried away the gates of Gaza. If we follow this opinion, we must understand the word early as referring to the verb appeared, not to the participle rising, and then the sentence will be: he rising, (having arisen) appeared early the first day of the week. The first interpretation, however, of St. Augustine seems more agreeable to the text: he rising early the first day of the week, appeared, &c.

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).

Concerning this appearance of Christ to Mary Magdalene,

See Poole on "Mat 28:9", See Poole on "Joh 20:14", and following verses to Joh 20:17 who gives a more full account than any other of this appearance.

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

9. Appeared first to Mary Magdalene — A close comparison of John and Luke will perhaps show that our Lord could hardly have been seen first of all by Mary Magdalene. For as these women hasted from the sepulchre, Luke informs us that they were met by the risen Saviour before they arrived at the residence of the disciples. But before Mary saw the Saviour, she had gone to the residence of Peter and John, followed them to the tomb, was left there by them, and conversed with the angels before she saw the Lord. A comparison of the time of Jesus being seen by the women and by Mary Magdalene will show a strong improbability that the last occurred first. But perhaps the word first here is to be taken not absolutely, but relatively, as the following considerations may show.

In the entire remainder of the chapter Mark gives three appearances of our Saviour, which illustrate the matter of the unbelief which his resurrection had to overcome in the minds of the apostles. First of all, to Mary Magdalene, whose narrative was discredited; “after that” to the two from Emmaus, whose account was also disbelieved; and “afterward” (or rather finally, υστερον, Mar_16:14) to the whole eleven, whom he “upbraided with their unbelief.”

The word first then in this verse by no means implies that the Lord’s absolutely first appearance at all was to Mary Magdalene; but the first of this class of three cases. No more does the υστερον, or finally, of Mar_16:14 imply that it narrates our Lord’s last appearance on earth. Both terms may indicate the first and last of the three instances. Our Lord, therefore, may really have appeared to the company of women earlier than to Mary Magdalene. See note on Mat_28:7.

But the counter view of Milman seems to me perfectly satisfactory. Peter and John alone of the apostles had followed Jesus to the cross, and were probably staying not far from the sepulchre. So near were they that they ran the distance in a race. The other disciples had fled, had scattered, were very likely to be at Bethany, (the place of Christ’s seclusion during the nights of Passion Week,) and the appearance of Jesus to these women may have been on Mount Olivet, or somewhere else, long after the interview with Mary of Magdala first.

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

Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven devils. St. Luke (Luk_8:2) mentions that "seven devils had gone out of her;" and St. Mark repeats it here, to show the power of love and penitence, that she was the first to be permitted to see the risen Savior. The vision of the angel had scared her, and she said nothing; but the actual sight of her risen Lord gave her confidence, and she went immediately, in obedience to his command, and told the disciples. (see Joh_20:11-18) She had lingered about his tomb; her strong affection riveted her to the spot.

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

John xx, 11.

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

The Appearances and the Ascension of Jesus.

The appearance to Mary Magdalene:

v. 9. Now when Jesus was risen early the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven devils.

v. 10. And she went and told them that had been with Him as they mourned and wept.

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

Just how highly Jesus thought of the women that had served Him so faithfully, especially during the last year and the closing weeks of His life, is evident from the fact that He appeared to one of these, to Mary Magdalene, first. The evangelist is here evidently summarizing the events of the forty days after the resurrection of Christ in his characteristically brief manner. He therefore does not give a full account of this meeting with Christ, as John did, (Joh 20:14 -, but enumerates this appearance as one of many. And for the sake of the readers that were looking for distinguishing marks, he identifies Mary Magdalene as the woman out of whom Christ had driven seven devils. No sooner had Mary received this evidence of the Lord’s resurrection than she hurried to tell it, not only to the apostles, but to all the disciples that were at Jerusalem, who were now in bitter grief over their great loss. So deeply had the Passion and death of their Master affected these people that they simply refused to believe this eye-witness. Their hearts had not yet risen to an understanding of the prophecies of Christ concerning His resurrection, as often as He had tried to impress this fact upon their minds. Another bit of evidence against the theory of the Lord’s stolen body.

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

An account is here given of a threefold appearance of Christ after his resurrection.

1. To Mary Magdalene, not to the virgin Mary; and it is observable, That our blessed Saviour, after his resurrection, first appeared to Mary Magdalene, a grievous sinner, for the comfort of all true penitents. Mary goes immediately to his disciples, whom she finds weeping and mourning, and tells them, She had seen the Lord; but they believed them not.

The second appearance was to the two disciples going into the country, that is, into the village of Emmaus; as they were in the way, Jesus joined himself to their company, but their eyes were holden by the power of God, that they did not discern him in his own proper shape, but apprehended him to be another person whom they conversed with.

His third appearance was to the eleven as they sat at meat, whom he upbraids with their unbelief; and, to convince them effectually that he was risen from the dead; he eats with them a piece of broiled fish, and of an honeycomb. Not that he needed it, seeing he was now become immortal, but to assure them that he had still the same body.

From the whole, note, How industriously our Lord endeavours to confirm his disciples faith in the doctrine of his resurrection; so slack and backward were they to believe that the Messiah was risen from the dead, that all the predictions of scripture, all the assurances they had received from our Saviour’s mouth, yea, all the appearances of our Saviour to them, after he was actually risen from the dead, were little enough to confirm and establish them in the certain belief that he was risen from the dead.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXV. First and Second Appearances].

CXXXV. FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST. THE RESURRECTION REPORTED TO THE APOSTLES. (Jerusalem. Sunday morning.) aMATT. XXVIII. 9, 10; bMARK XVI. 9-11; cLUKE XXIV. 9-11; dJOHN XX. 11-18.

[The women, having received the message of the angels, and remembering that the message accorded with the words [742] of Jesus himself, made haste.] c9 and returned from the tomb, b9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. [Mark here agrees with John that Mary separated from the other women. As to Mary Magdalene, see Luk_24:16), lest the shock of his sudden appearance might be too much for her, as it was for even his male disciples [743] ( Luk_24:37). Conversation with him assured her that he was not a disembodied spirit.] 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. [Christ's first question expressed kindly sympathy; the second suggested that he knew the cause of her grief, and might be able to help her find what she sought. Thus encouraged, Mary at once assumes that the gardener himself had removed the body, probably under instructions from Joseph, and hope lightens her heart. In her effort to remove the body, she doubtless counts upon the help of her fellow-disciples.] 16 Jesus saith unto her, Mary. [Her eyes and ears were no longer held; she knew him. It was the same way he used to speak, the same name by which he used to call her. The grave had glorified and exalted him, but had not changed his love.] She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. [Seasons of greatest joy are marked by little speech. Jesus and Mary each expressed themselves in a single word.] 17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. [This passage is one of well-known difficulty, and Meyer or Ryle may be consulted by those wishing to see how various commentators have interpreted it. We would explain it by the following paraphrase: "Do not lay hold on me and detain yourself and me; I have not yet ascended; this is no brief, passing vision; I am yet in the world, and will be for some time, and there will be other opportunities to see me; the duty of the moment is to go and tell my sorrowing disciples that I have risen, and shall ascend to my Father." Jesus does not say "our Father." Our relation to God is not the same as his. While, however, our Lord's language recognizes the difference between his divine and our human relationship to the Father, his words are intended to [744] show us our exaltation. We have reason to believe that next to our Lord's title as Son our title as sons of God by adoption is as high in honor as any in the universe.] 18 Mary Magdalene cometh and telleth { bwent and told dthe disciples, bthem that had been with him, as they mourned and wept. [The poignancy of the disciples' grief, even after the intervention of the Sabbath day, explains why the Lord and his angels were so eager to bring them word of the resurrection.] dI have seen the Lord; and that he had said these things unto her. b11 And they, when they heard that he was alive, and had been seen of her, disbelieved. [It is likely that Mary brought the first word, for we shall see below that Luke places her first in the catalogue of witnesses. The narrative now turns back to take up the account of the other women.] a9 And behold, Jesus met them, saying, All hail. [This was a customary salutation. But the old formula took on new significance, for it means "rejoice."] And they came and took hold of his feet, and worshipped him. [This delay, permitted to them, and denied to Mary, probably explains why she became the first messenger, though the other women were first to leave the tomb.] 10 Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me. [The repetition may be due to the reticence of the women remarked by Mark in the last section by the key words "and they said nothing to any one." The women may have been hesitating whether they should tell the disciples. Thus Jesus reiterates the instruction already given by the angel. This is the first time the word "brethren" is applied by our Lord to his disciples.] cand [they] told all these things to the eleven, and to all the rest. 10 Now they were Mary Magdalene, and Joanna, and Mary the i mother of James: and the other women with them told these things unto the apostles. 11 And these words appeared in their sight as idle talk; and they disbelieved them. [Lamar well says that this very incredulity on the part of the apostles "enhances the value of their [745] testimony to the fact of the resurrection. They were not expecting it; they were no visionary enthusiasts, prepared to welcome and credit any story that might be told them; nor would they be satisfied with any proof short of palpable and ocular demonstrations."]

[FFG 742-746]

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.

9. Now when he had risen. The remainder of the chapter is not found in the Vatican or Siniatic Greek MSS., but is found in the Alexandrian. These are the three oldest and most reliable MSS. Some hold these verses to be a later addition, but as they are found in all the most ancient versions they must have been a part of Mark's Gospel when the first century ended. Schaff, Plumptre, Olshausen, Lochman and others regard them genuine, while other critics consider them doubtful. A circumstance in their favor is that the Vatican MS. has a vacant space for them. It seems probable that in an early copy, therefore, they were omitted for some cause by a copyist who left space for them, but did not afterwards fill it, and that the Siniatic MS. was made from the mutilated copy. It is clear that verse 8 was not designed to conclude Mark's narrative. He appeared first to Mary Magdalene. This appearance is described more fully in John 20:11–17.

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:

Jesus appears first to Mary Magdalene, who tells the disciples, then he appears to two others as they walk in the country, and later he appears to the eleven disciples.

on the first day of the week

"on Sunday"

They heard

"They heard Mary Magdalene say"

translationWords

Mary Magdalene

demon

believe

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

9-20.] Appearances of Jesus after his Resurrection: his Ascension. An addition to the narrative of a compendious and supplementary character, bearing traces of another hand from that which has shaped the diction and construction of the rest of the Gospel.

The reasons for and against this inference will be found in the var. readd. and the course of this note, and a general statement of them at the end of it.

9.] πρώτῃ σαββάτου = μία σαββάτων ver. 2, and is remarkable as occurring so soon after it (see Luk 18:12).

ἀφʼ ἧς ἐκβ.…] This notice, coming so late, after the mention of Mary Magdalene in ver. 1, is remarkable. The instances quoted by De Wette to shew that the unexpected introduction of notices contained in the other Gospels is in Mark’s manner, do not seem to me to apply here.

This verse agrees with Joh 20:1 ff. but is unconnected with the former narrative in this chapter.

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

9-20. The first appearance is said to be to Mary Magdalene, from whom he had cast out seven demons. Then there is the appearance “in another form” to two of the disciples on their way into the country. Both of these reports were brought to the disciples, and were received with incredulity. The third appearance is to the eleven as they were reclining at table, when Jesus rebukes their lack of faith and their spiritual obtuseness, and gives them his final instructions and promises. They were to go into all the world, and proclaim the glad-tidings to all creation. He who believes their message and is baptized will be saved; and he who disbelieves will be condemned. Moreover, believers were to be accredited by certain signs done in his name. They were to cast out demons, speak with tongues, handle serpents and drink poisons with impunity, and heal the sick with the laying on of hands. After this discourse, the Lord was taken up into heaven, and sat on the right hand of God. And the disciples went out everywhere with their message, the Lord helping them, and confirming their word with the promised signs.

9. Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια—And having arisen early on the first day of the week, he appears first to Mary Magdalene, from whom he had cast out seven demons. This is not a callida junctura, and could scarcely have been written by Mk. himself, with what he had just written in mind. The identification of Mary Magdalene, after she had been mentioned three times in the preceding narrative, is especially inconsistent. παρʼ ἧς—this is the only case of the use of this prep. in describing the casting out of demons, and it is as strange as it is unexampled. This appearance to Mary Magdalene is given in J. 20:14. The story of the different appearances, in this paragraph, though taken from different gospels, is told by the compiler in his own manner, with some marked variations, and in all cases in a condensed form. The incident of the seven demons is from Luk 8:2.

παρʼ ἧς, instead of ἀφʼ ἧς, Treg. WH. RV. CDL 33. It should be remembered that א B do not contain this paragraph.

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

The first day of the week [πρωτη σαββατου] . A phrase which Mark does not use. In verse 2 of this chapter it is miav sabbatwn.

Out of whom he had cast seven devils. With Mark's well - known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the three previous allusions to Mary (xv. 40, 47; 16 1).

Out of whom [αφ ης] . An unusual expression. Mark habitually uses the preposition ejk in this connection (i. 25, 26; Mr 5:8; Mr 7:26, 29; Mr 9:25). Moreover, ajpo, from, is used with ejkballein, cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, par h=v.

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