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Teks -- Mark 16:1-20 (NET)

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Konteks
The Resurrection
16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then as they went into the tomb, they saw a young man dressed in a white robe sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. He has been raised! He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid.
The Longer Ending of Mark
16:9 Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. 16:10 She went out and told those who were with him, while they were mourning and weeping. 16:11 And when they heard that he was alive and had been seen by her, they did not believe. 16:12 After this he appeared in a different form to two of them while they were on their way to the country. 16:13 They went back and told the rest, but they did not believe them. 16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected. 16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned. 16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; 16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; they will place their hands on the sick and they will be well.” 16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God. 16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Galilee the region of Palestine north of Sameria and west of the upper Jordan River,a region west of Lake Galilee and north of the Jezreel Valley
 · James a son of Zebedee; brother of John; an apostle,a son of Alpheus; an apostle,a brother of Jesus; writer of the epistle of James,the father (or brother) of the apostle Judas
 · Magdalene a person (woman) from Magdala
 · Mary mother of Jesus and wife of Joseph,a woman from Magdala in Galilee,the mother of James and Joses,the wife of Cleophas,the sister of Lazarus and Martha in Bethany,the mother of John Mark who was a nephew of Barnabas,a Christian woman in Rome who helped Paul
 · Peter a man who was a leader among the twelve apostles and wrote the two epistles of Peter
 · Salome the wife of Zebedee; the mother of James and John


Topik/Tema Kamus: Persecution | Jesus, The Christ | Resurrection of Christ | JESUS CHRIST, 4F | Mary | ARMENIAN VERSIONS, OF THE BIBLE | MARK, THE GOSPEL ACCORDING TO, 1 | Women | Salome | Ascension | BAPTISM (LUTHERAN DOCTRINE) | Angel | Miracles | Sabbath | MARY MAGDALENE | TONGUES, GIFT OF | MARK, THE GOSPEL ACCORDING TO, 2 | Eleven, the | DEMON; DEMONIAC; DEMONOLOGY | FIRST | selebihnya
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Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

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NET Notes , Geneva Bible

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Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 16:1 - When the sabbath was past When the sabbath was past ( diagenomenou tou sabbatou ). Genitive absolute, the sabbath having come in between, and now over. For this sense of the v...

When the sabbath was past ( diagenomenou tou sabbatou ).

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

Robertson: Mar 16:1 - Bought spices Bought spices ( ēgorasan arōmata ). As Nicodemus did on the day of the burial (Joh 19:40). Gould denies that the Jews were familiar with the emba...

Bought spices ( ēgorasan arōmata ).

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

Robertson: Mar 16:2 - When the sun was risen When the sun was risen ( anateilantos tou hēliou ). Genitive absolute, aorist participle, though some manuscripts read anatellontos , present parti...

When the sun was risen ( anateilantos tou hēliou ).

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

Robertson: Mar 16:3 - Who shall roll us away the stone? Who shall roll us away the stone? ( Tis apokulisei hēmin ton lithoṉ ). Alone in Mark. The opposite of proskuliō in Mar 15:46. In Mar 15:4 ro...

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

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

Robertson: Mar 16:4 - Looking up they see Looking up they see ( anablepsasai theōrousin ). With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his freque...

Looking up they see ( anablepsasai theōrousin ).

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

Robertson: Mar 16:4 - For For ( gar ). Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

For ( gar ).

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

Robertson: Mar 16:5 - Entering into the tomb Entering into the tomb ( eiselthousai eis to mnēmeion ). Told also by Luk 24:3, though not by Matthew.

Entering into the tomb ( eiselthousai eis to mnēmeion ).

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

Robertson: Mar 16:5 - A young man A young man ( neaniskon ). An angel in Mat 28:5, two men in Luke 24. These and like variations in details show the independence of the narrative and ...

A young man ( neaniskon ).

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

Robertson: Mar 16:5 - Arrayed in a white robe Arrayed in a white robe ( peribeblēmenon stolēn leukēn ). Perfect passive participle with the accusative case of the thing retained (verb of cl...

Arrayed in a white robe ( peribeblēmenon stolēn leukēn ).

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

Robertson: Mar 16:5 - They were amazed They were amazed ( exethambēthēsan ). They were utterly (ex in composition) amazed. Luk 24:5 has it "affrighted."Mat 28:3. tells more of the ra...

They were amazed ( exethambēthēsan ).

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

Robertson: Mar 16:6 - Be not amazed Be not amazed ( mē ekthambeisthe ). The angel noted their amazement (Mar 16:5) and urges the cessation of it using this very word.

Be not amazed ( mē ekthambeisthe ).

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

Robertson: Mar 16:6 - The Nazarene The Nazarene ( ton Nazarēnon ). Only in Mark, to identify "Jesus"to the women.

The Nazarene ( ton Nazarēnon ).

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

Robertson: Mar 16:6 - The crucified one The crucified one ( ton estaurōmenon ). This also in Mat 28:5. This description of his shame has become his crown of glory, for Paul (Gal 6:14), an...

The crucified one ( ton estaurōmenon ).

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

Robertson: Mar 16:6 - Behold the place Behold the place ( ide ho topos ). Here ide is used as an interjection with no effect on the case (nominative). In Mat 28:6 idete is the verb wit...

Behold the place ( ide ho topos ).

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

Robertson: Mar 16:7 - And Peter And Peter ( kai tōi Petrōi ). Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day...

And Peter ( kai tōi Petrōi ).

Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Luk 24:34; 1Co 15:5). See Mat 28:7 for discussion of promised meeting in Galilee.

Robertson: Mar 16:8 - Had come upon them Had come upon them ( eichen autas ). Imperfect tense, more exactly, held them, was holding them fast .

Had come upon them ( eichen autas ).

Imperfect tense, more exactly, held them, was holding them fast .

Robertson: Mar 16:8 - Trembling and astonishment Trembling and astonishment ( tromos kai ekstasis , trembling and ecstasy) , Mark has it, while Mat 28:8 has "with fear and great joy"which see for dis...

Trembling and astonishment ( tromos kai ekstasis , trembling and ecstasy)

, Mark has it, while Mat 28:8 has "with fear and great joy"which see for discussion. Clearly and naturally their emotions were mixed.

Robertson: Mar 16:8 - They said nothing to any one They said nothing to any one ( oudeni ouden eipan ). This excitement was too great for ordinary conversation. Mat 28:8 notes that they "ran to bring ...

They said nothing to any one ( oudeni ouden eipan ).

This excitement was too great for ordinary conversation. Mat 28:8 notes that they "ran to bring his disciples word."Hushed to silence their feet had wings as they flew on.

Robertson: Mar 16:8 - For they were afraid For they were afraid ( ephobounto gar ). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two old...

For they were afraid ( ephobounto gar ).

Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of Mar 16:9-20 of Mark 16. There is little in these verses not in Matthew 28. It is difficult to believe that Mark ended his Gospel with Mar 16:8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark’ s Gospel and also in my Introduction to the Textual Criticism of the New Testament , pp. 214-16.

Robertson: Mar 16:9 - When he had risen early on the first day of the week When he had risen early on the first day of the week ( anastas prōi prōtēi sabbatou ). It is probable that this note of time goes with "risen"(...

When he had risen early on the first day of the week ( anastas prōi prōtēi sabbatou ).

It is probable that this note of time goes with "risen"(anastas ), though it makes good sense with "appeared"(ephanē ). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses mia in Mar 16:2, but prōtē in Mar 14:12 and the plural sabbatōn in Mar 16:2, though the singular here.

Robertson: Mar 16:9 - First First ( prōton ). Definite statement that Jesus appeared (ephanē ) to Mary Magdalene first of all. The verb ephanē (second aorist passive ...

First ( prōton ).

Definite statement that Jesus appeared (ephanē ) to Mary Magdalene first of all. The verb ephanē (second aorist passive of phainō ) is here alone of the Risen Christ (cf. Eleias ephanē , Luk 9:8), the usual verb being ōphthē (Luk 24:34; 1Co 15:5.).

Robertson: Mar 16:9 - From whom From whom ( par' hēs ). Only instance of para with the casting out of demons, ek being usual (Mar 1:25, Mar 1:26; Mar 5:8; Mar 7:26, Mar 7:29; ...

From whom ( par' hēs ).

Only instance of para with the casting out of demons, ek being usual (Mar 1:25, Mar 1:26; Mar 5:8; Mar 7:26, Mar 7:29; Mar 9:25). Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luk 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mar 15:40, Mar 15:47; Mar 16:1). The appearance to Mary Magdalene is given in full by Joh 20:11-18.

Robertson: Mar 16:10 - She She ( ekeinē ). Only instance of this pronoun (=illa ) absolutely in Mark, though a good Greek idiom. (See note on Joh 19:35.) See also Mar 16:11,...

She ( ekeinē ).

Only instance of this pronoun (=illa ) absolutely in Mark, though a good Greek idiom. (See note on Joh 19:35.) See also Mar 16:11, Mar 16:20.

Robertson: Mar 16:10 - Went Went ( poreutheisa ). First aorist passive participle. Common word for going, but in Mark so far only in Mar 9:30 in the uncompounded form. Here also...

Went ( poreutheisa ).

First aorist passive participle. Common word for going, but in Mark so far only in Mar 9:30 in the uncompounded form. Here also in Mar 16:12, Mar 16:15.

Robertson: Mar 16:10 - Them that had been with him Them that had been with him ( tois met' autou genomenois ). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disc...

Them that had been with him ( tois met' autou genomenois ).

This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples (mathētai ) are meant. All these items suggest another hand than Mark for this closing portion.

Robertson: Mar 16:10 - As they mourned and wept As they mourned and wept ( penthousin kai klaiousin ). Present active participles in dative plural agreeing with tois ̇̇̇ genomenois and describ...

As they mourned and wept ( penthousin kai klaiousin ).

Present active participles in dative plural agreeing with tois ̇̇̇ genomenois and describing the pathos of the disciples in their utter bereavement and woe.

Robertson: Mar 16:11 - Disbelieved Disbelieved ( ēpistēsan ). This verb is common in the ancient Greek, but rare in the N.T. and here again Mar 16:16 and nowhere else in Mark. The ...

Disbelieved ( ēpistēsan ).

This verb is common in the ancient Greek, but rare in the N.T. and here again Mar 16:16 and nowhere else in Mark. The usual N.T. word is apeitheō . Luk 24:11 uses this verb (ēpistoun ) of the disbelief of the report of Mary Magdalene and the other women. The verb etheathē (from theaōmai ) occurs only here and in Luk 24:14 in Mark.

Robertson: Mar 16:12 - After these things After these things ( meta tauta ). Only here in Mark. Luke tells us that it was on the same day (Luk 24:13).

After these things ( meta tauta ).

Only here in Mark. Luke tells us that it was on the same day (Luk 24:13).

Robertson: Mar 16:12 - In another form In another form ( en heterāi morphēi ). It was not a metamorphōsis or transfiguration like that described in Mar 9:2. Luke explains that thei...

In another form ( en heterāi morphēi ).

It was not a metamorphōsis or transfiguration like that described in Mar 9:2. Luke explains that their eyes were holden so that they could not recognize Jesus (Luk 24:16). This matchless story appears in full in Luke 24:13-32.

Robertson: Mar 16:13 - Neither believed they them Neither believed they them ( oude ekeinois episteusan ). The men fared no better than the women. But Luke’ s report of the two on the way to Emm...

Neither believed they them ( oude ekeinois episteusan ).

The men fared no better than the women. But Luke’ s report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luk 24:33-35). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when "some doubted"(Mat 28:17).

Robertson: Mar 16:14 - To the eleven themselves To the eleven themselves ( autois tois hendeka ). Both terms, eleven and twelve (Joh 20:24), occur after the death of Judas. There were others presen...

To the eleven themselves ( autois tois hendeka ).

Both terms, eleven and twelve (Joh 20:24), occur after the death of Judas. There were others present on this first Sunday evening according to Luk 24:33.

Robertson: Mar 16:14 - Afterward Afterward ( husteron ) is here alone in Mark, though common in Matthew.

Afterward ( husteron )

is here alone in Mark, though common in Matthew.

Robertson: Mar 16:14 - Upbraided Upbraided ( ōneidisen ). They were guilty of unbelief (apistian ) and hardness of heart (sklērokardian ). Doubt is not necessarily a mark of in...

Upbraided ( ōneidisen ).

They were guilty of unbelief (apistian ) and hardness of heart (sklērokardian ). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luk 24:38-43).

Robertson: Mar 16:15 - To the whole creation To the whole creation ( pāsēi tēi ktisei ). This commission in Mark is probably another report of the missionary Magna Charta in Mat 28:16-20...

To the whole creation ( pāsēi tēi ktisei ).

This commission in Mark is probably another report of the missionary Magna Charta in Mat 28:16-20 spoken on the mountain in Galilee. One commission has already been given by Christ (Joh 20:21-23). The third appears in Luk 24:44-49; Act 1:3-8.

Robertson: Mar 16:16 - And is baptized And is baptized ( kai baptistheis ). The omission of baptized with "disbelieveth"would seem to show that Jesus does not make baptism essential to s...

And is baptized ( kai baptistheis ).

The omission of baptized with "disbelieveth"would seem to show that Jesus does not make baptism essential to salvation. Condemnation rests on disbelief, not on baptism. So salvation rests on belief. Baptism is merely the picture of the new life not the means of securing it. So serious a sacramental doctrine would need stronger support anyhow than this disputed portion of Mark.

Robertson: Mar 16:17 - They shall speak with new tongues They shall speak with new tongues ( glōssais lalēsousin [kainais ]). Westcott and Hort put kainais (new) in the margin. Casting out demons w...

They shall speak with new tongues ( glōssais lalēsousin [kainais ]).

Westcott and Hort put kainais (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era (Act 2:3.; Act 10:46; Act 19:6; 1Co 12:28; 14).

Robertson: Mar 16:18 - They shall take up serpents They shall take up serpents ( opheis arousin ). Jesus had said something like this in Luk 10:19 and Paul was unharmed by the serpent in Malta (Act 28...

They shall take up serpents ( opheis arousin ).

Jesus had said something like this in Luk 10:19 and Paul was unharmed by the serpent in Malta (Act 28:3.).

Robertson: Mar 16:18 - If they drink any deadly thing If they drink any deadly thing ( k'an thanasimon ti piōsin ). This is the only N.T. instance of the old Greek word thanasimos (deadly). Jam 3:8 h...

If they drink any deadly thing ( k'an thanasimon ti piōsin ).

This is the only N.T. instance of the old Greek word thanasimos (deadly). Jam 3:8 has thanatēphoros , deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew’ s version of the farewell words of Jesus"and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story."The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

Robertson: Mar 16:19 - Was received up into heaven Was received up into heaven ( anelēmpthē eis ton ouranon ). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel...

Was received up into heaven ( anelēmpthē eis ton ouranon ).

First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luk 24:50.) and Act 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (Mar 16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luk 24:50) at the close of the forty days (Act 1:3) and so after the return from Galilee (Mat 28:16).

Robertson: Mar 16:19 - Sat down at the right hand of God Sat down at the right hand of God ( ekathisen ek dexiōn tou theou ). Swete notes that the author "passes beyond the field of history into that of t...

Sat down at the right hand of God ( ekathisen ek dexiōn tou theou ).

Swete notes that the author "passes beyond the field of history into that of theology,"an early and most cherished belief (Act 7:55.; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; Heb 8:1; Heb 10:12; Heb 12:2; 1Pe 3:22; Rev 3:21).

Robertson: Mar 16:20 - The Lord working with them The Lord working with them ( tou kuriou sunergountos ). Genitive absolute. This participle not in Gospels elsewhere nor is bebaiountos nor the comp...

The Lord working with them ( tou kuriou sunergountos ).

Genitive absolute. This participle not in Gospels elsewhere nor is bebaiountos nor the compound epakolouthountōn , all in Paul’ s Epistles. Pantachoū once in Luke. Westcott and Hort give the alternative ending found in L: "And they announced briefly to Peter and those around him all the things enjoined. And after these things Jesus himself also sent forth through them from the east even unto the west the holy and incorruptible proclamation of the eternal salvation."

Vincent: Mar 16:2 - At the rising of the sun At the rising of the sun ( ἀνατείλαντος τοῦ ἡλίου ) More correctly, as Rev., when the sun was risen.

At the rising of the sun ( ἀνατείλαντος τοῦ ἡλίου )

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

Vincent: Mar 16:3 - -- Peculiar to Mark.

Peculiar to Mark.

Vincent: Mar 16:5 - Affrighted Affrighted See Mar 9:15, and Introduction. Rev., better, amazed. It was wonder rather than fright.

Affrighted

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

Vincent: Mar 16:8 - Quickly Quickly Omitted by best texts.

Quickly

Omitted by best texts.

Vincent: Mar 16:8 - Astonishment Astonishment ( ἔκστασις ) See on Mar 5:42.

Astonishment ( ἔκστασις )

See on Mar 5:42.

Vincent: Mar 16:8 - Afraid Afraid ( ἐφοβοῦντο ) The wonder merges into fear. By a large number of the ablest modern critics the remainder of this chapter is h...

Afraid ( ἐφοβοῦντο )

The wonder merges into fear.

By a large number of the ablest modern critics the remainder of this chapter is held to be from some other hand than Mark's. It is omitted from the two oldest manuscripts.

Vincent: Mar 16:9 - The first day of the week The first day of the week ( πρώτῃ σαββάτου ) A phrase which Mark does not use. In Mar 16:2 of this chapter it is μιᾶς ...

The first day of the week ( πρώτῃ σαββάτου )

A phrase which Mark does not use. In Mar 16:2 of this chapter it is μιᾶς σαββάτων

Vincent: Mar 16:9 - Out of whom he had cast seven devils 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 ment...

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 (Mar 15:40, Mar 15:47; Mar 16:1).

Vincent: Mar 16:9 - Out of whom Out of whom ( ἀφ ' ἧς ) An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mar 1:25, Mar 1:26; Mar...

Out of whom ( ἀφ ' ἧς )

An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mar 1:25, Mar 1:26; Mar 5:8; Mar 7:26, Mar 7:29; Mar 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς .

Vincent: Mar 16:10 - She She ( ἐκείνη ) An absolute use of the pronoun unexampled in Mark. See also Mar 16:11, Mar 16:13. It would imply an emphasis which is no...

She ( ἐκείνη )

An absolute use of the pronoun unexampled in Mark. See also Mar 16:11, Mar 16:13. It would imply an emphasis which is not intended. Compare Mar 4:11; Mar 12:4, Mar 12:5, Mar 12:7; Mar 14:21.

Vincent: Mar 16:10 - Went Went ( πορευθεῖσα ) So in Mar 16:12, Mar 16:15. Went, go. This verb for to go occurs nowhere else in this Gospel except in comp...

Went ( πορευθεῖσα )

So in Mar 16:12, Mar 16:15. Went, go. This verb for to go occurs nowhere else in this Gospel except in compounds.

Vincent: Mar 16:10 - Them that had been with him Them that had been with him ( τοῖς μετ ' αὐτοῦ γενομένοις ) A circumlocution foreign to the Gospels.

Them that had been with him ( τοῖς μετ ' αὐτοῦ γενομένοις )

A circumlocution foreign to the Gospels.

Vincent: Mar 16:12 - After these things After these things ( μετά ταῦτα ) An expression never used by Mark.

After these things ( μετά ταῦτα )

An expression never used by Mark.

Vincent: Mar 16:12 - Another form Another form ( ἑτέρᾳ μορφῇ ) More correctly, a different form.

Another form ( ἑτέρᾳ μορφῇ )

More correctly, a different form.

Vincent: Mar 16:14 - Afterward Afterward ( ὕστερον ) Not found elsewhere in Mark. Often in Matthew.

Afterward ( ὕστερον )

Not found elsewhere in Mark. Often in Matthew.

Vincent: Mar 16:15 - To every creature To every creature ( τάσῃ τῇ κτίσει ) Rightly, as Rev., to the whole creation.

To every creature ( τάσῃ τῇ κτίσει )

Rightly, as Rev., to the whole creation.

Vincent: Mar 16:16 - Shall be damned Shall be damned ( κατακριθήσεται ) A most unfortunate rendering. The word is a judicial term, and, as Dr. Morison truthfully sa...

Shall be damned ( κατακριθήσεται )

A most unfortunate rendering. The word is a judicial term, and, as Dr. Morison truthfully says, " determines, by itself, nothing at all concerning the nature, degree, or extent of the penalty to be endured." See on the kindred noun, κρῖμα , judgment, rendered by A. V. damnation, 1Co 11:29. Rev., rightly, condemned.

Vincent: Mar 16:17 - Shall follow Shall follow ( παρακολουθήσει ) The preposition παρά , alongside of, gives the sense of accompany.

Shall follow ( παρακολουθήσει )

The preposition παρά , alongside of, gives the sense of accompany.

Vincent: Mar 16:18 - The sick The sick ( ἀρρώστους ) See on Mar 6:5.

The sick ( ἀρρώστους )

See on Mar 6:5.

Vincent: Mar 16:20 - Following Following ( ἐπακολουθούντων ) Following closely: force of ἐπί . Both this and the word for follow, in Mar 16:17, ar...

Following ( ἐπακολουθούντων )

Following closely: force of ἐπί . Both this and the word for follow, in Mar 16:17, are foreign to Mark's diction, though he frequently uses the simple verb.

A manuscript of the eighth or ninth century, known as L, has, at the close of Mar 16:8, these words: " In some instances there is added as follows." Then we read: " But all the things enjoined they announced without delay to those who were around Peter ( i.e., to Peter and those who were with him). And afterward Jesus himself, from the east unto the west, sent forth through them the sacred and incorruptible message of eternal salvation."

The subject of the last twelve verses of this Gospel may be found critically discussed in the second volume of Westcott and Hort's Greek Testament; by Dean John W. Burgon in his monograph, " The Last Twelve Verses of the Gospel according to St. Mark Vindicated against Recent Objectors and Established;" Frederick Henry Scrivener, LL.D., " Introduction to the Criticism of the New Testament;" James Morison, D.D., " Practical Commentary on the Gospel according to St. Mark;" Samuel Davidson, D.D., " Introduction to the Study of the New Testament;" Philip Schaff, D.D., " History of the Christian Church;" Canon F. C. Cook in " Speaker's Commentary on Mark ;" Samuel P. Tregelles, LL.D., " On the Printed Text of the Greek Testament;" also in the commentaries of Alford and Meyer.

Wesley: Mar 16:1 - -- Mat 28:1; Luk 24:1; Joh 20:1.

Wesley: Mar 16:2 - At the rising of the sun They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone...

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

Wesley: Mar 16:3 - Who shall roll us away the stone This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers...

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

Wesley: Mar 16:7 - And Peter Though he so oft denied his Lord. What amazing goodness was this!

Though he so oft denied his Lord. What amazing goodness was this!

Wesley: Mar 16:9 - -- Joh 20:11.

Wesley: Mar 16:10 - -- Luk 24:9; Joh 20:18.

Wesley: Mar 16:12 - -- Luk 24:13.

Wesley: Mar 16:13 - Neither believed they them They were moved a little by the testimony of these, added to that of St. Peter, Luk 24:34; but they did not yet fully believe it.

They were moved a little by the testimony of these, added to that of St. Peter, Luk 24:34; but they did not yet fully believe it.

Wesley: Mar 16:14 - -- Luk 24:36; Joh 20:19.

Wesley: Mar 16:15 - Go ye into all the world, and preach the Gospel to every creature Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preach...

Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein. Mat 28:19.

Wesley: Mar 16:16 - And is baptized In token thereof. Every one that believed was baptized.

In token thereof. Every one that believed was baptized.

Wesley: Mar 16:16 - But he that believeth not Whether baptized or unbaptized, shall perish everlastingly.

Whether baptized or unbaptized, shall perish everlastingly.

Wesley: Mar 16:17 - And these signs shall follow them that believe An eminent author sub - joins, "That believe with that very faith mentioned in the preceding verse." (Though it is certain that a man may work miracle...

An eminent author sub - joins, "That believe with that very faith mentioned in the preceding verse." (Though it is certain that a man may work miracles, and not have saving faith, Mat 7:22-23.) "It was not one faith by which St. Paul was saved, another by which he wrought miracles. Even at this day in every believer faith has a latent miraculous power; (every effect of prayer being really miraculous;) although in many, both because of their own littleness of faith, and because the world is unworthy, that power is not exerted. Miracles, in the beginning, were helps to faith; now also they are the object of it. At Leonberg, in the memory of our fathers, a cripple that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole." Shall follow - The word and faith must go before.

Wesley: Mar 16:17 - In my name By my authority committed to them. Raising the dead is not mentioned. So our Lord performed even more than he promised.

By my authority committed to them. Raising the dead is not mentioned. So our Lord performed even more than he promised.

Wesley: Mar 16:18 - If they drink any deadly thing But not by their own choice. God never calls us to try any such experiments.

But not by their own choice. God never calls us to try any such experiments.

Wesley: Mar 16:19 - The Lord How seasonable is he called by this title! After he had spoken to them - For forty days. Luk 24:50.

How seasonable is he called by this title! After he had spoken to them - For forty days. Luk 24:50.

Wesley: Mar 16:20 - They preached every where At the time St. Mark wrote, the apostles had already gone into all the known world, Rom 10:18; and each of them was there known where he preached: the...

At the time St. Mark wrote, the apostles had already gone into all the known world, Rom 10:18; and each of them was there known where he preached: the name of Christ only was known throughout the world.

JFB: Mar 16:1 - when the sabbath was past That is, at sunset of our Saturday.

That is, at sunset of our Saturday.

JFB: Mar 16:1 - Mary Magdalene (See on Luk 8:2).

(See on Luk 8:2).

JFB: Mar 16:1 - Mary the mother of James James the Less (see Mar 15:40).

James the Less (see Mar 15:40).

JFB: Mar 16:1 - and Salome The mother of Zebedee's sons (compare Mar 15:40 with Mat 27:56).

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

JFB: Mar 16:1 - had bought sweet spices, that they might come and anoint him The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Luk 23:56, that they...

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

JFB: Mar 16:2 - very early in the morning (See on Mat 28:1).

(See on Mat 28:1).

JFB: Mar 16:2 - the first day of the week, they came unto the sepulchre at the rising of the sun Not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord ...

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

JFB: Mar 16:3 - they said among themselves As they were approaching the sacred spot.

As they were approaching the sacred spot.

JFB: Mar 16:3 - Who shall roll us away the stone from the door of the sepulchre? . . . for it was very great On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty i...

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

JFB: Mar 16:5 - entering into the sepulchre, they saw a young man In Mat 28:2 he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In M...

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

JFB: Mar 16:5 - sitting on the right side Having respect to the position in which His Lord had lain there. This trait is peculiar to Mark; but compare Luk 1:11.

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

JFB: Mar 16:5 - clothed in a long white garment On its length, see Isa 6:1; and on its whiteness, see on Mat 28:3. and they were affrighted.

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

and they were affrighted.

JFB: Mar 16:6 - he saith unto them, Be not affrighted A stronger word than "Fear not" in Matthew (Mat 28:5).

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

JFB: Mar 16:6 - Ye seek Jesus of Nazareth, which was crucified! "the Nazarene, the Crucified,"

"the Nazarene, the Crucified,"

JFB: Mar 16:6 - he is risen; he is not here (See on Luk 24:5-6).

(See on Luk 24:5-6).

JFB: Mar 16:6 - behold the place where they laid him (See on Mat 28:6).

(See on Mat 28:6).

JFB: Mar 16:7 - But go your way, tell his disciples and Peter This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is...

This Second Gospel, being drawn up--as all the earliest tradition states--under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little phrase by Mark alone.

JFB: Mar 16:7 - that he goeth before you into Galilee; there shall ye see him, as he said unto you (See on Mat 28:7).

(See on Mat 28:7).

JFB: Mar 16:8 - And they went out quickly, and fled from the sepulchre: for they trembled and were amazed "for tremor and amazement seized them."

"for tremor and amazement seized them."

JFB: Mar 16:8 - neither said they anything to any man; for they were afraid How intensely natural and simple is this! Appearances of Jesus after His Resurrection (Mar 16:9-18).

How intensely natural and simple is this!

Appearances of Jesus after His Resurrection (Mar 16:9-18).

JFB: Mar 16:9 - 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 There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mar 16:1), par...

There is some difficulty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (Mar 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in Joh 20:11-18. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.

JFB: Mar 16:11 - they, when they had heard that he was alive, and had been seen of her, believed not This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of ...

This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.

JFB: Mar 16:12 - After that he appeared in another form (compare Luk 24:16).

(compare Luk 24:16).

JFB: Mar 16:12 - unto two of them as they walked, and went into the country The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Luk 2...

The reference here, of course, is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Luk 24:13, &c.).

JFB: Mar 16:13 - -- They went and told it unto the residue: neither believed they them, &c.

They went and told it unto the residue: neither believed they them, &c.

JFB: Mar 16:15 - he said unto them, Go ye into all the world, and preach the Gospel to every creature See on Joh 20:19-23 and Luk 24:36-49.

JFB: Mar 16:16 - He that believeth and is baptized Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in Rom 10:10; and there also as...

Baptism is here put for the external signature of the inner faith of the heart, just as "confessing with the mouth" is in Rom 10:10; and there also as here this outward manifestation, once mentioned as the proper fruit of faith, is not repeated in what follows (Rom 10:11).

JFB: Mar 16:16 - shall be saved; but he that believeth not shall be damned These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.

These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.

JFB: Mar 16:17-18 - these signs shall follow them that believe . . . They shall take up serpents These two verses also are peculiar to Mark. The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mar 16:19-20).

These two verses also are peculiar to Mark.

The Ascension and Triumphant Proclamation of the Gospel Thereafter (Mar 16:19-20).

JFB: Mar 16:19 - So then after the Lord An epithet applied to Jesus by this Evangelist only in Mar 16:19-20, when He comes to His glorious Ascension and its subsequent fruits. It is most fre...

An epithet applied to Jesus by this Evangelist only in Mar 16:19-20, when He comes to His glorious Ascension and its subsequent fruits. It is most frequent in Luke.

JFB: Mar 16:19 - had spoken unto them, he was received up into heaven See on Luk 24:50-51.

See on Luk 24:50-51.

JFB: Mar 16:19 - and sat on the right hand of God This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (Act 7:55-56); and it is therea...

This great truth is here only related as a fact in the Gospel history. In that exalted attitude He appeared to Stephen (Act 7:55-56); and it is thereafter perpetually referred to as His proper condition in glory.

JFB: Mar 16:20 - they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant...

We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "THE LORD"; thus illustrating His own promise for the rounding and building up of the Church, "LO, I AM WITH YOU alway!"

Clarke: Mar 16:1 - And anoint him And anoint him - Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he wou...

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

Clarke: Mar 16:2 - Very early in the morning, Very early in the morning, - This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day w...

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

The following observations from Lightfoot will serve to illustrate this subject

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

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

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

"III.    משיארו המזרח When the east begins to lighten

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

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

Clarke: Mar 16:4 - For it was very great For it was very great - This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and ...

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

Clarke: Mar 16:6 - Jesus of Nazareth Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, Mat 2:23; but as it was under this name that he was crucified, Joh 19...

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

Clarke: Mar 16:7 - Tell his disciples and Peter Tell his disciples and Peter - Why is not Peter included among the disciples? For this plain reason, - he had forfeited his discipleship, and all ri...

Tell his disciples and Peter - Why is not Peter included among the disciples? For this plain reason, - he had forfeited his discipleship, and all right to the honor and privileges of an apostle, by denying his Lord and Master. However, he is now a penitent: - tell him that Jesus is risen from the dead, and is ready to heal his backsliding, and love him freely; so that, after being converted, he may strengthen his brethren.

Clarke: Mar 16:9 - Now when Jesus was risen, etc. Now when Jesus was risen, etc. - This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in ...

Now when Jesus was risen, etc. - 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

Clarke: Mar 16:9 - Mary Magdalene Mary Magdalene - It seems likely that, after this woman had carried the news of Christ’ s resurrection to the disciples, she returned alone to ...

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, Mat 28:9; Luk 24:16.

Clarke: Mar 16:10 - Them that had been with him Them that had been with him - Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles

Them that had been with him - Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles

Clarke: Mar 16:10 - Mourned and wept Mourned and wept - Because they had lost their Lord and Master, and had basely abandoned him in his extremity.

Mourned and wept - Because they had lost their Lord and Master, and had basely abandoned him in his extremity.

Clarke: Mar 16:12 - He appeared - unto two of them He appeared - unto two of them - These were the two who were going to Emmaus. The whole account is given by Luke, 24:13-34, where see the notes Dr. ...

He appeared - unto two of them - These were the two who were going to Emmaus. The whole account is given by Luke, 24:13-34, where see the notes

Dr. Lightfoot’ s criticism upon this passage is worthy of notice

"That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? Luk 24:34. The word λεγοντας, saying, evidently makes those to be the words των ενδεκα, of the eleven, and of those that were gathered together with them; which, when you read the versions, you would scarcely suspect. For when that word is rendered by the Syriac, cad amrin ; by the Arabic, wehom yekolon ; by the Vulgate, dicentes ; by the Italian, dicendo ; by the French, disans ; by the English, saying; who, I pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, etc.? But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave no credit to them; so that, according to Luke, they believed Christ was risen, and had appeared to Simon, before they told their story; but, according to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evangelists is to be fetched thence, that those words pronounced by the eleven, Ὁτι ηγερθη ὁ Κυριος οντως, etc., The Lord is risen indeed, etc., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Peter. I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee - think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose he would go before them into Galilee), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly - Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them."

Clarke: Mar 16:14 - And upbraided them with their unbelief And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. I...

And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end.

Clarke: Mar 16:15 - Go ye into all the world Go ye into all the world - See on Mat 28:19 (note)

Go ye into all the world - See on Mat 28:19 (note)

Clarke: Mar 16:15 - And preach the Gospel to every creature And preach the Gospel to every creature - Proclaim the glad tidings - of Christ crucified; and raised from the dead - to all the creation, παση...

And preach the Gospel to every creature - Proclaim the glad tidings - of Christ crucified; and raised from the dead - to all the creation, πασῃ τῃ κτισει - to the Gentile world; for in this sense בריות berioth , is often understood among the rabbins; because He, through the grace of God, hath tasted death for Every man, Heb 2:9. And on the rejection of the Gospel by the Jews, it was sent to the whole Gentile world.

Clarke: Mar 16:16 - He that believeth He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to...

He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved - redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned - because he rejects the only provision that could be effectual to his soul’ s salvation.

Clarke: Mar 16:17 - These signs shall follow These signs shall follow - Or rather, accompany; this is the proper import of the original word ̀€αρακολουθησει, from παρα wit...

These signs shall follow - Or rather, accompany; this is the proper import of the original word ̀€αρακολουθησει, from παρα with, and ακολουθεω, I follow

Clarke: Mar 16:17 - Them that believe Them that believe - The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous power...

Them that believe - The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached

Clarke: Mar 16:17 - In my name In my name - That is, by the authority and influence of the almighty Jesus

In my name - That is, by the authority and influence of the almighty Jesus

Clarke: Mar 16:17 - Cast out devils Cast out devils - Whose kingdom Jesus Christ was manifested to destroy

Cast out devils - Whose kingdom Jesus Christ was manifested to destroy

Clarke: Mar 16:17 - Speak with new tongues Speak with new tongues - This was most literally fulfilled on the day of pentecost, Acts 2:4-19.

Speak with new tongues - This was most literally fulfilled on the day of pentecost, Acts 2:4-19.

Clarke: Mar 16:18 - Take up serpents Take up serpents - Several MSS. add εν ταις χερσιν, in their hands - shall be enabled to give, when such a proof may be serviceable to ...

Take up serpents - Several MSS. add εν ταις χερσιν, in their hands - shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, Act 28:5

Clarke: Mar 16:18 - If they drink any deadly thing If they drink any deadly thing - Θανασιμον ( φαρμακον ) being understood - if they should through mistake, or accident, drink any...

If they drink any deadly thing - Θανασιμον ( φαρμακον ) being understood - if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, Isa 43:2

Clarke: Mar 16:18 - They shall lay hands on the sick They shall lay hands on the sick - And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these ar...

They shall lay hands on the sick - And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles

That the apostles of our Lord should not lose their lives by poison is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself The Apostle Of God, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janabi, give the following account

When Mohammed, in the seventh year of the Hejra, a.d. 628, had taken the city of Kheebar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alee, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet’ s dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though, on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: "O mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar.

Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect: "I said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury."To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. It was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it! And, thus attested, it stands for the complete and everlasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a Pocockio, p. 189, 190. Le Coran traduit par Savary, vol. i; p. 135, and 212. See also, The Life of Mohammed by Prideaux, 93, 101.

Clarke: Mar 16:19 - After the Lord had spoken After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of Go...

After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

Clarke: Mar 16:20 - The Lord working with them The Lord working with them - This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth,...

The Lord working with them - This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth, and establishing them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has been sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved

Clarke: Mar 16:20 - With signs following With signs following - Επακολουθουντων σημειων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and...

With signs following - Επακολουθουντων σημειων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and those others just now spoken of, which still continue to be produced by the energy of God, accompanying the faithful preaching of his unadulterated word

Clarke: Mar 16:20 - Amen Amen - This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, ...

Amen - This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out

St. Jerome mentions certain Greek copies, which have the following remarkable addition to Mar 16:14, after these words - and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, quae non sinit per immundos spiritus verem Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam . "And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness.

There are various subscriptions to this book in the MSS. and versions; the principal are the following: "The holy Gospel according to Mark is ended written by him - in Egypt - in Rome - in the Latin tongue - directed by Peter the 10th-12th year after the ascension of Christ - preached in Alexandria, and all its coasts."Dr. Lardner supposes this Gospel to have been composed a.d. 64 or 65, and published before the end of the last mentioned year. See the Preface

The Gospel according to Mark, if not an abridgment of the Gospel according to Matthew, contains a neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satisfactory; and is the most proper of all the four Gospels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of Four witnesses, all these glorious and interesting facts are established

One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more numerous, in proportion, than in the other evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted

Though the matter of St. Mark’ s work came from the inspiration of the Holy Spirit, yet the language seems to be entirely his own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of ευθεως, immediately, and παλιν, again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people: this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesitate to render due praise to that God whose work is ever perfect. Amen

Calvin: Mar 16:1 - And when the Sabbath was past Mar 16:1.And when the Sabbath was past The meaning is the same as in Matthew, In the evening, which began to dawn towards the first day of the Sabbat...

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

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

Calvin: Mar 16:3 - And they said among themselves 3.And they said among themselves Mark alone expresses this doubt; but as the other Evangelists relate that the stone was rolled away by the angel, ...

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

Calvin: Mar 16:11 - And when they heard Mar 16:11.And when they heard The testimony of Mary alone is related by Mark; but I am convinced that all of them in common conveyed the message in ob...

Mar 16:11.And when they heard The testimony of Mary alone is related by Mark; but I am convinced that all of them in common conveyed the message in obedience to the commands of Christ. And even this passage confirms more fully what I have just now said, that there is no disagreement among the, Evangelists, when one of them specially attributes to Mary Magdalene what the other Evangelists represent as common to all the women, though not in an equal degree. But the disciples must have been held bound by shameful indifference, so that they did not recall to their recollection that what they had often heard from their Master was accomplished. If the women had related any thing of which they had not formerly heard, there would have been some reason for not immediately believing them in a matter which was incredible; but now they must have been uncommonly stupid in holding as a fable or a dream what had been so frequently promised and declared by the Son of God, when eye-witnesses assured them that it was accomplished. Besides, their unbelief having deprived them of sound understanding, they not only refuse the light of truth, but reject it as an idle fancy, as Luke tells us. Hence it appears that they had yielded so far to temptation, that their minds had lost nearly all relish for the words of Christ.

Calvin: Mar 16:14 - Afterwards he appeared to the eleven, while they were sitting // And upbraided them with their unbelief and hardness of heart Mar 16:14.Afterwards he appeared to the eleven, while they were sitting The participle (ἀνακειμένοις) which some have rendered sitting ...

Mar 16:14.Afterwards he appeared to the eleven, while they were sitting The participle (ἀνακειμένοις) which some have rendered sitting at table, ought, in my opinion, to be simply rendered sitting; and it is not without reason that I take this view of it, if it be agreed that the Evangelist here describes the first appearance; for it would have been an unseasonable hour of supper about midnight. Besides, if the cloth had been laid, 322 this would not have agreed with what Luke shortly afterwards says, that Christ asked if they had anything to eat. Now, to sit is the Hebrew phrase for resting in any place.

And upbraided them with their unbelief and hardness of heart This reproof corresponds more to the first appearance than to the second; for since, the disciples, as John tells us, (Joh 20:20) were glad when they had seen the Lord on the day after the Passover, their unbelief was then rebuked. To restrict these words of Mark to Thomas alone, as some have done, appears to be forced; and, therefore, I prefer to explain them simply as meaning, that when Christ first appeared to the apostles, he reproved them for not believing the testimony of eye-witnesses, who informed them of his resurrection. And yet when he condemns their hardness of heart, it is not solely because they did not give credit to men, but because, after having been convinced by the result, they did not at length embrace the testimony of the Lord. Since, therefore, Peter and Mary, Cleopas and his companion, were not the first witnesses of the resurrection, but only subscribed to the words of Christ, it follows, that the rest of the apostles poured dishonor on the Lord by refusing to believe his words, though they had already been proved by their result. Justly, therefore, are they reproached with hardness of heart, because, in addition to their slowness, there was wicked obstinacy; as if they had intentionally desired to suppress what was evidently true; not that they intended to extinguish the glory of their Master, or to accuse him of falsehood, but because their obstinacy stood in the way, and hindered them from being submissive. In short, he does not here condemn them for voluntary obstinacy, as I have already said, but for blind indifference, which sometimes hardens men that otherwise are not wicked or rebellious.

Calvin: Mar 16:16 - He who shall believe and be baptized shall be saved // But he who shall not believe shall be condemned Mar 16:16He who shall believe and be baptized shall be saved This promise was added in order to allure all mankind to believe; as it is followed, on...

Mar 16:16He who shall believe and be baptized shall be saved This promise was added in order to allure all mankind to believe; as it is followed, on the other hand, by a threatening of awful destruction, in order to terrify unbelievers. Nor is it wonderful that salvation is promised to believers; for, by believing in the only begotten Son of God, not only are they reckoned among the children of God, but receiving the gift of free justification and of the Spirit of regeneration, they possess what constitutes eternal life. Baptism is joined to the faith of the gospel, in order to inform us that the Mark of our salvation is engraved on it; for had it not served to testify the grace of God, it would have been improper in Christ to have said, that they who shall believe and be baptized shall be saved. Yet, at the same time, we must hold that it is not required as absolutely necessary to salvation, so that all who have not obtained it must perish; for it is not added to faith, as if it were the half of the cause of our salvation, but as a testimony. I readily acknowledge that men are laid under the necessity of not despising the sign of the grace of God; but though God uses such aids in accommodation to the weakness of men, I deny that his grace is limited to them. In this way we will say that it is not necessary in itself, but only with respect to our obedience.

But he who shall not believe shall be condemned By this second clause in which Christ condemns those who shall not believe, he means that rebels, when they reject the salvation offered to them, draw down upon themselves severer punishment, and not only are involved in the general destruction of mankind, but bear the guilt of their own ingratitude.

Calvin: Mar 16:17 - And these signs shall follow them that shall believe 17.And these signs shall follow them that shall believe As the Lord, while he still lived with men in the world, had ratified the faith of his gospel...

17.And these signs shall follow them that shall believe As the Lord, while he still lived with men in the world, had ratified the faith of his gospel by miracles, so now he extends the same power to the future, lest the disciples should imagine that it could not be separated from his bodily presence. For it was of very great importance that this divine power of Christ should continue to be exerted amongst believers, that it might be certainly known that he was risen from, the dead, and that thus his doctrine might remain unimpaired, and that his name might be immortal. When he says that believers will receive this gift, we must not understand this as applying to every one of them; for we know that gifts were distributed variously, so that the power of working miracles was possessed by only a few persons. But as that which was bestowed on a few was common to the whole Church, and as the miracles performed by one individual served for the confirmation of all, Christ properly uses the word believers in an indefinite sense. The meaning, therefore, is, that believers will be ministers of the same power which had formerly excited admiration in Christ, that during his absence the sealing of the gospel may be more fully ascertained, as he promises

that they will do the same things, and greater,
(Joh 14:12.)

To testify the glory and the divinity of Christ, it was enough that a few of the believers should be endued with this power.

Though Christ does not expressly state whether he intends this gift to be temporary, or to remain perpetually in his Church, yet it is more probable that miracles were promised only for a time, in order to give luster to the gospel, while it was new and in a state of obscurity. It is possible, no doubt, that the world may have been deprived of this honor through the guilt of its own ingratitude; but I think that the true design for which miracles were appointed was, that nothing which was necessary for proving the doctrine of the gospel should be wanting at its commencement. And certainly we see that the use of them ceased not long afterwards, or, at least, that instances of them were so rare as to entitle us to conclude that they would not be equally common in all ages.

Yet those who came after them, that they might not allow it to be supposed that they were entirely destitute of miracles, were led by foolish avarice or ambition to forge for themselves miracles which had no reality. Thus was the door opened for the impostures of Satan, not only that delusions might be substituted for truth, but that, under the pretense of miracles, the simple might be led aside from the true faith. And certainly it was proper that men of eager curiosity, who, not satisfied with lawful proof, were every day asking new miracles, should be carried away by such impostures. This is the reason why Christ, in another passage, foretold that the reign of Antichrist would be full of lying signs, (Mat 24:24;) and Paul makes a similar declaration, (2Th 2:9.)

That our faith may be duly confirmed by miracles, let our minds be kept within that moderation which I have mentioned. Hence, also, it follows that it is a silly calumny which is advanced by those who object against our doctrine, that it wants the aid of miracles; as if it were not the same doctrine which Christ long ago has abundantly sealed. But on this subject I use greater brevity, because I have already treated it more fully in many passages.

Calvin: Mar 16:19 - And after the Lord had thus spoken to them Mar 16:19.And after the Lord had thus spoken to them The Evangelist Matthew, having extolled in magnificent language the reign of Christ over the whol...

Mar 16:19.And after the Lord had thus spoken to them The Evangelist Matthew, having extolled in magnificent language the reign of Christ over the whole world, says nothing about his ascension to heaven. Mark, too, takes no notice of the place and the manner, both of which are described by Luke; for he says that the disciples were led out to Bethany, that from the Mount of Olives, (Mat 24:3,) whence he had descended to undergo the ignominy of the cross, he might ascend the heavenly throne. Now as he did not, after his resurrection, appear indiscriminately to all, so he did not permit all to be the witnesses of his ascension to heaven; for he intended that this mystery of faith should be known by the preaching of the gospel rather than beheld by the eyes.

Calvin: Mar 16:20 - And sat down at the right hand of God // And they went out and preached // The Lord working with them; // And confirming the word Mar 16:19.And sat down at the right hand of God In other passages I have explained what is meant by this expression, namely, that Christ was raised on...

Mar 16:19.And sat down at the right hand of God In other passages I have explained what is meant by this expression, namely, that Christ was raised on high, that he might be exalted above angels and all creatures; that by his agency the Father might govern the world, and, in short, that before him every knee might bow, (Phi 2:10.) It is the same as if he were called God’s Deputy, to represent the person of God; and, therefore, we must not imagine to ourselves any one place, since the right hand is a metaphor which denotes the power that is next to God. This was purposely added by Mark, in order to inform us that Christ was taken up into heaven, not to enjoy blessed rest at a distance from us, but to govern the world for the salvation of all believers.

20.And they went out and preached Mark here notices briefly those events of which Luke continues the history in his second book 325 that the voice of a small and dispersed body of men resounded even to the extremities of the world. For exactly in proportion as the fact was less credible, so much the more manifestly was there displayed in it a miracle of heavenly power. Every person would have thought that, by the death of the cross, Christ would either be altogether extinguished, or so completely overwhelmed, that he would never be again mentioned but with shame and loathing. The apostles, whom he had chosen to be his witnesses, had basely deserted him, and had betaken themselves to darkness and concealment. Such was their ignorance and want of education, and such was the contempt in which they were held, that they hardly ventured to utter a word in public. Was it to be expected that men who were unlearned, and were held in no esteem, and had even deserted their Master, should, by the sound of their voice, reduce so many scattered nations into subjection to him who had been crucified? There is great emphasis, therefore, in the words, they went out and preached everywhere men who but lately shut themselves up, trembling and silent, in their prison. For it was impossible that so sudden a change should be accomplished in a moment by human power; and therefore Mark adds,

The Lord working with them; by which he means that this was truly a divine work. And yet by this mode of expression he does not represent them as sharing their work or labor with the grace of God, as if they contributed any thing to it of themselves; but simply means that they were assisted by God, because, according to the flesh, they would in vain have attempted what was actually performed by them. The ministers of the word, I acknowledge, are called fellow-workers with God, (1Co 3:9,) because he makes use of their agency; but we ought to understand that they have no power beyond what he bestows, and that by planting and watering they do no good, unless the increase come from the secret efficacy of the Spirit.

And confirming the word Here, in my opinion, Mark points out a particular instance of what he had just now stated in general terms; for there were other methods by which the Lord wrought with them, that the preaching of the gospel might not be fruitless; but this was a striking proof of his assistance, that he confirmed their doctrine by miracles. Now this passage shows what use we ought to make of miracles, if we do not choose to apply them to perverse corruptions; namely, that they aid the gospel. Hence it follows that God’s holy order is subverted, if miracles are separated from the word of God, to which they are appendages; and if they are employed to adorn wicked doctrines, or to disguise corrupt modes of worship.

Defender: Mar 16:5 - young man Mat 28:2 says the women encountered an "angel;" Luk 24:4 says there were "two men;" and Joh 20:12 says Mary Magdalene saw "two angels." Since angels o...

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

Defender: Mar 16:9 - Now when Jesus There is an obvious change in Mark's narrative between Mar 16:8 and Mar 16:9. Many modern scholars believe that Mar 16:9-20 constitute a later additio...

There is an obvious change in Mark's narrative between Mar 16:8 and Mar 16:9. Many modern scholars believe that Mar 16:9-20 constitute a later addition by some writer other than Mark. Two of the most ancient Greek manuscripts terminate Mark's gospel with Mar 16:8, even though this would leave it with a very abrupt and unlikely ending. The verses in question do appear in the large majority of the ancient manuscripts, even though they are not as old as the "Sinaiticus" and "Vaticanus" manuscripts. The verses are also quoted by at least two of the important church fathers whose writings predate even these two manuscripts. Furthermore, the events described in this passage give every evidence of being true and significant, and there is no internal evidence that it is not a part of the inspired text. Even if it was added later, either by Mark himself or someone else, there is no good reason not to accept it as genuine Scripture.

Defender: Mar 16:9 - first to Mary Magdalene It is a testimony to God's grace that Mary Magdalene, once a demon-possessed sinner, was given the privilege of being first to see and speak with the ...

It is a testimony to God's grace that Mary Magdalene, once a demon-possessed sinner, was given the privilege of being first to see and speak with the resurrected Christ (Joh 20:11-17)."

Defender: Mar 16:15 - preach the gospel Christ's "great commission" appears in one form or another in every gospel and Acts, but this is the most succinct, yet comprehensive, statement of it...

Christ's "great commission" appears in one form or another in every gospel and Acts, but this is the most succinct, yet comprehensive, statement of it. Christ died for all and He desires that all know it. This is His command to every believer."

Defender: Mar 16:16 - shall be saved Every true believer should gladly give testimony to his new life in Christ by following Him in baptism. Those who refuse or ignore this command should...

Every true believer should gladly give testimony to his new life in Christ by following Him in baptism. Those who refuse or ignore this command should examine the reality of their professed faith. Baptism is clearly a part of the great commission (Mat 28:19) and normally is to follow immediately upon true repentance and faith in Christ (Act 2:38, Act 2:41). Nevertheless, it is faith in Christ that saves, not faith plus baptism. As this verse says, "he that believeth not" - not he that is not baptized - is unsaved. This is the clear testimony of many Scriptures (Joh 3:18, Joh 3:36), as well as Christ's promise to the thief on the cross (Luk 23:43)."

Defender: Mar 16:17 - these signs In the apostolic period, before the New Testament was written and available, the apostles and other early evangelists "went every where preaching the ...

In the apostolic period, before the New Testament was written and available, the apostles and other early evangelists "went every where preaching the word" (Act 8:4), "God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will" (Heb 2:4). This was necessary for a time, since they had neither Christ with them in person any longer nor any written record of His life and teachings. Eventually, as the church became established and the New Testament Scriptures were written and circulated, these miraculous attestations became unnecessary. This passage did not specify a time limit, but neither did it promise that such miracles would continue throughout all subsequent time. The very existence of the church and the inspired writings of the apostles in the New Testament would be sufficient. Jesus had rebuked those who would not believe without signs and wonders (Joh 4:48; Luk 11:29), and Paul later said that prophecies and tongues and supernatural knowledge would eventually cease (1Co 13:8)."

Defender: Mar 16:18 - take up serpents Both the virtue and danger of miraculous signs are illustrated in Act 28:3-6. Paul was miraculously healed of a bite from a deadly viper, and this mad...

Both the virtue and danger of miraculous signs are illustrated in Act 28:3-6. Paul was miraculously healed of a bite from a deadly viper, and this made a great impression on the barbarians in Melita. They not only were made willing to listen to his message, but they also "said that he was a god" (Act 28:6)."

TSK: Mar 16:1 - when // Mary Magdalene // sweet when : Mar 15:42; Mat 28:1-10; Luk 23:54, Luk 23:56, Luk 24:1-12; Joh 19:31, Joh 20:1-10 Mary Magdalene : Mar 15:40,Mar 15:47; Luk 24:10; Joh 19:25 sw...

TSK: Mar 16:2 - -- Mr. West supposes that the women made two different visits to the sepulchre, and, in consequence of that, two distinct reports to the disciples; that ...

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

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

TSK: Mar 16:3 - Who Who : Mar 15:46, Mar 15:47; Mat 27:60-66

TSK: Mar 16:4 - they saw they saw : Mat 28:2-4; Luk 24:2; Joh 20:1

TSK: Mar 16:5 - entering // a young // and they entering : Luk 24:3; Joh 20:8 a young : This appears to have been a different angel from that mentioned by Matthew. The latter sat in the porch of th...

entering : Luk 24:3; Joh 20:8

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

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

TSK: Mar 16:6 - Be not // Ye seek // Jesus // he is risen Be not : Mat 14:26, Mat 14:27, Mat 28:4, Mat 28:5; Rev 1:17, Rev 1:18 Ye seek : Psa 105:3, Psa 105:4; Pro 8:17 Jesus : Joh 19:19, Joh 19:20; Act 2:22,...

TSK: Mar 16:7 - tell // there tell : Mar 14:50,Mar 14:66-72; Mat 28:7; 2Co 2:7 there : Mar 14:28; Mat 26:32, Mat 28:10,Mat 28:16, Mat 28:17; Joh 21:1; Act 13:31; 1Co 15:5

TSK: Mar 16:8 - they went // for they trembled // neither they went : Mat 28:8; Luk 24:9-11, Luk 24:22-24 for they trembled : Mar 16:5, Mar 16:6; Luk 24:37 neither : 2Ki 4:29; Luk 10:4

they went : Mat 28:8; Luk 24:9-11, Luk 24:22-24

for they trembled : Mar 16:5, Mar 16:6; Luk 24:37

neither : 2Ki 4:29; Luk 10:4

TSK: Mar 16:9 - the first // he appeared // out the first : Joh 20:19; Act 20:7; 1Co 16:2; Rev 1:10 he appeared : Mar 15:40,Mar 15:47; Luk 24:10; Joh 20:14-18 out : Luk 8:2

TSK: Mar 16:10 - as as : Mar 14:72; Mat 9:15, Mat 24:30; Luk 24:17; Joh 16:6, Joh 16:20-22

TSK: Mar 16:11 - believed believed : Mar 16:13, Mar 16:14, Mar 9:19; Exo 6:9; Job 9:16; Luk 24:11, Luk 24:23-35

TSK: Mar 16:12 - -- Luke 24:13-32

Luke 24:13-32

TSK: Mar 16:13 - they went // neither they went : Luk 24:33-35 neither : Luk 16:31; Joh 20:8, Joh 20:25

they went : Luk 24:33-35

neither : Luk 16:31; Joh 20:8, Joh 20:25

TSK: Mar 16:14 - he appeared // at meat // and upbraided // unbelief he appeared : Luk 24:36-43; Joh 20:19, Joh 20:20; 1Co 15:5 at meat : or, together and upbraided : Mar 7:18, Mar 8:17, Mar 8:18; Mat 11:20, Mat 15:16, ...

TSK: Mar 16:15 - Go // into Go : Mat 10:5, Mat 10:6, Mat 28:19; Luk 14:21-23, Luk 24:47, Luk 24:48; Joh 15:16, Joh 20:21; 1Jo 4:14 into : Mar 13:10; Psa 22:27, Psa 67:1, Psa 67:2...

TSK: Mar 16:16 - that believeth and // is // but that believeth and : Mar 1:15; Luk 8:12; Joh 1:12, Joh 1:13, Joh 3:15, Joh 3:16, Joh 3:18, Joh 3:36, Joh 5:24, Joh 6:29, Joh 6:35, Joh 6:40, Joh 7:37,...

TSK: Mar 16:17 - these // In // they these : Joh 14:12 In : Luk 10:17; Act 5:16, Act 8:7, Act 16:18, Act 19:12-16 they : Act 2:4-11, Act 2:33, Act 10:46, Act 19:6; 1Co 12:10,1Co 12:28, 1C...

TSK: Mar 16:18 - shall take // if // they shall lay shall take : Gen 3:15; Psa 91:13; Luk 10:19; Act 28:3-6; Rom 16:20 if : It is fully asserted here, that the apostles of our Lord should not lose their...

shall take : Gen 3:15; Psa 91:13; Luk 10:19; Act 28:3-6; Rom 16:20

if : It is fully asserted here, that the apostles of our Lord should not lose their life by poison, and there is neither record nor tradition to disprove it. But it is worthy of remark, that Mohammed, who styled himself the apostle of God, lost his life by poison; and, had he been a true prophet, or a true apostle of God, he would not have fallen into the snare. 2Ki 4:39-41

they shall lay : Act 3:6-8, Act 3:12, Act 3:16, Act 4:10,Act 4:22, Act 4:30, Act 5:15, Act 5:16, Act 9:17, Act 9:18, Act 9:34, Act 9:40-42, Act 19:12; Act 28:8, Act 28:9; 1Co 12:9; Jam 5:14, Jam 5:15

TSK: Mar 16:19 - after // he was // and sat after : Mat 28:18-20; Luk 24:44-50; Joh 21:15, Joh 21:22; Act 1:2, Act 1:3 he was : Luk 9:51, Luk 24:50,Luk 24:51; Joh 13:1, Joh 16:28, Joh 17:4, Joh ...

TSK: Mar 16:20 - they went // the Lord they went : Acts 2:1-28:31 the Lord : Act 4:30, Act 5:12, Act 8:4-6, Act 14:3, Act 14:8-10; Rom 15:19; 1Co 2:4, 1Co 2:5, 1Co 3:6-9; 2Co 6:1; Heb 2:4

they went : Acts 2:1-28:31

the Lord : Act 4:30, Act 5:12, Act 8:4-6, Act 14:3, Act 14:8-10; Rom 15:19; 1Co 2:4, 1Co 2:5, 1Co 3:6-9; 2Co 6:1; Heb 2:4

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 16:1 - -- Mar 15:1-8 Christ’ s resurrection is declared by angels to the two Marys and Salome. Mar 15:9-11 Christ himself appeareth to Mary Magdalen...

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

two Marys and Salome.

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

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

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

the gospel to all the world.

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

every where, the Lord confirming the word with signs.

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

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

Poole: Mar 16:3-4 - -- Ver. 3,4. These were their thoughts as they were coming. Concerning the guard which they had set by Pilate’ s permission at the importunity of t...

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

Poole: Mar 16:5-8 - -- Ver. 5-8. Both Luke and John mention two angels in the habit of young men. Matthew speaks of one sitting upon the stone. They might see him sitting u...

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

Poole: Mar 16:9-11 - See Poole on "Mat 28:9" Ver. 9-11. Concerning this appearance of Christ to Mary Magdalene, See Poole on "Mat 28:9" , See Poole on "Joh 20:14" , and following verses to Jo...

Ver. 9-11. 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.

Poole: Mar 16:12-13 - See Poole on "Luk 24:13" Ver. 12,13. Of this appearance St. Luke gives us a very large account, Luk 24:13-35 . See Poole on "Luk 24:13" , and following verses to Luk 24:35 ...

Ver. 12,13. Of this appearance St. Luke gives us a very large account, Luk 24:13-35 .

See Poole on "Luk 24:13" , and following verses to Luk 24:35 .

Poole: Mar 16:14 - -- This most probably is the appearance mentioned Luk 24:36 Joh 20:19 . See Poole on "Luk 24:36" . See Poole on "Joh 20:19" .

This most probably is the appearance mentioned Luk 24:36 Joh 20:19 . See Poole on "Luk 24:36" . See Poole on "Joh 20:19" .

Poole: Mar 16:15-18 - -- Ver. 15-18. See Poole on "Mat 28:19" . See Poole on "Mat 28:20" , where what we have here is largely explained.

Ver. 15-18. See Poole on "Mat 28:19" . See Poole on "Mat 28:20" , where what we have here is largely explained.

Poole: Mar 16:19 - -- Matthew saith nothing of our Saviour’ s ascension. Mark speaketh of it very shortly. Luke saith, And he led them out as far as to Bethany, and...

Matthew saith nothing of our Saviour’ s ascension. Mark speaketh of it very shortly. Luke saith, And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. And again gives us this part of this history most fully, Act 1:1-12 . We shall in our notes on Luk 24:51-53 speak more fully to this. We are told, Act 1:3 , that Christ was forty days upon the earth after his resurrection, and, Act 1:9 , that a cloud did receive him. He is said to sit on the right hand of God, to distinguish him from angels, whose places are but places of ministration.

Poole: Mar 16:20 - confirming their word // with signs following Here is now the history of a great deal of following time, shortly epitomized in one verse. The first motion of the eleven was to Jerusalem, Luk 24:...

Here is now the history of a great deal of following time, shortly epitomized in one verse. The first motion of the eleven was to Jerusalem, Luk 24:52 , and this was according to the express command of Christ, Luk 24:49 . There they were continually in the temple, praising and blessing God, Luk 24:53 . At Jerusalem they went into an upper room, Act 1:12,13 . There they continued with one accord in prayer and supplication, Act 1:14 , and chose Matthias for the twelfth apostle. The Holy Ghost came upon them, Act 2:4 . Still they continued preaching to the Jews, till the Jews, by their unbelief and persecution, judging themselves unworthy of eternal life, they turned to the Gentiles, Act 13:46 . Of God

confirming their word that is, his word spoken by them,

with signs following the whole history of the Acts of the Apostles is an abundant proof.

Lightfoot: Mar 16:1 - That they might come and anoint him And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoi...

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

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

Lightfoot: Mar 16:2 - And very early in the morning, etc. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.   [And very early in the m...

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

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

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

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

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

III. When the east begins to lighten.  

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

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

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

Lightfoot: Mar 16:13 - Neither believed they them And they went and told it unto the residue: neither believed they them.   [Neither believed they them.] That in the verses immediately go...

And they went and told it unto the residue: neither believed they them.   

[Neither believed they them.] That in the verses immediately going before the discourse, the question is of the two disciples going to Emmaus, is without all controversy: and then how do these things consist with that relation in Luke, who saith, that "they...returned to Jerusalem and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon," Luk 24:33;34. The word saying; evidently makes those to be the words of the eleven; and of those that were gathered together with them: which, when you read the versions, you would scarcely suspect...in the original Greek, since it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them. As if they had discourse among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet saith this our evangelist, that when those two had related the whole business, they gave credit no not to them. So that according to Luke they believed Christ was risen and had appeared to Simon, before they told their story; but according to Mark, they believed it not, no not when they had told it.  

The reconciling, therefore, of the evangelists, is to be fetched thence, that those words pronounced by the eleven, The Lord is risen indeed; etc., doth not manifest their absolute confession of the resurrection of Christ, but a conjectural reason of the sudden and unexpected return of Peter.  

I believe that Peter was gong with Cleophas into Galilee, and that being moved with the words of Christ told him by the women, "Say to his disciples and Peter, I go before you into Galilee." Think with yourself, how doubtful Peter was, and how he fluctuated within himself after his threefold denial; and how he gasped to see the Lord again, if he were risen, and to cast himself an humble supplicant at his feet. When, therefore, he heard these things from the women (and he had heard it indeed from Christ himself, while he was yet alive, that "when he arose he would go before them into Galilee"), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him. Which when it was well known to the rest, and they saw him return so soon, and so unexpectedly, "Certainly (say they) the Lord is risen, and hath appeared to Peter; otherwise, he had not so soon come back again." And yet when he and Cleophas open the whole matter, they do not yet believe even them.

Lightfoot: Mar 16:15 - To every creature And he said unto them, Go ye into all the world, and preach the gospel to every creature.   [To every creature.] To every creature; a m...

And he said unto them, Go ye into all the world, and preach the gospel to every creature.   

[To every creature.] To every creature; a manner of speech most common among the Jews: by which,  

I. Are denoted all men. "The Wise men say, Let the mind of man always be mingled [or complacent] to the 'creatures.' " The Gloss there is; "To do with every man according to complacency." He makes the Holy Spirit to dwell upon the 'creatures'; that is, upon men. "In every judge in the bench of three is required prudence, mercy, religion, hatred of money, love of truth, and love of the 'creatures' ": that is, the love of mankind.  

II. But especially by that phrase the Gentiles are understood. "R. Jose saith, Woe to 'the creatures,' which see, and know not what they see; which stand, and know not upon what they stand; namely, upon what the earth stands," etc. He understands the heathens especially, who were not instructed concerning the creation of things. The speech of all the 'creatures' (that is, of the heathens) "is only of earthly things, And all the prayers of the 'creatures' are for earthly things; 'Lord, let the earth be fruitful, let the earth prosper.' But all the prayers of Israelites are only for the holy place; 'Lord, let the Temple be built,' " etc. Observe, how the creatures are opposed to Israelites.  

And the parallel words of Matthew, Matthew_28, do sufficiently prove this to be the sense of the phrase, every creature; in this place: that which in Mark is, preach to every creature; in that place in Matthew is, disciple all nations; as those words also of St. Paul, Col 1:23; the gospel that was preached in all the creation.  

In the same sense you must, of necessity, understand the same phrase, Rom 8:22. Where, if you take the whole passage concerning the Gentiles breathing after the evangelical liberty of the sons of God, you render the sense very easy, and very agreeable to the mind of the apostle, and to the signification of the word creature; or creation; when they who render it otherwise dash upon I know not what rough and knotty sense. Let me, although it is out of my road, thus paraphrase the whole place: --   

Rom 8:19; "' For the earnest expectation of the creature; or of the heathen world, waiteth for the revelation of the sons of God.' For God had promised, and had very often pronounced by his prophets, that he would gather together, and adopt to himself, innumerable sons among the Gentiles. Therefore, the whole Gentile world doth now greedily expect the revelation and production of those sons."  

Rom 8:20. " For the creature; the whole heathen world, was subjected to the vanity of their mind (as Rom 1:21; became vain in their imaginations; and Eph 4:17; the Gentiles walk in the vanity of their mind ), not willingly, but because of him that subjected it."  

Rom 8:21. "Under hope, because the creature also" (or that heathen world) "shall be freed from the service of" (sinful) "corruption" (which is in the world through lust, 2Pe 1:4), "into the (gospel) liberty of the sons of God": from the service of Satan, of idols, and of lusts, into the liberty which the sons of God enjoy through the gospel.  

Rom 8:22. "For we know, that the whole creature " (or heathen world) "groaneth together, and travaileth, and, as it were, with a convex weight, boweth down unto this very time, to be born and brought forth."  

Rom 8:23. "Neither the Gentiles only, but we Jews also (however we belong to a nation envious of the heathen), to whom God hath granted the firstfruits of the Spirit, we sigh among ourselves for their sakes, waiting for the adoption, that is, the redemption of our mystical body, whereof the Gentiles make a very great part."

PBC: Mar 16:15 - to every creature (See also Mt 28:19 and notes) SEE PB: Mt 28:19 " to every creature" Mr 16:18 indicates the creatures will be in need of hands in order to lay them ...

(See also Mt 28:19 and notes)

SEE PB: Mt 28:19

" to every creature"

Mr 16:18 indicates the creatures will be in need of hands in order to lay them upon the sick.

Mt 28:18-20 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

The creatures will also need to have adequate cognitive abilities to either believe or not believe the preaching. This would " qualify out" the remainder of the animal kingdom leaving mankind as that which is not " qualified out."  258 

Perhaps our brother Fox will inquire whether we suppose that this commission was restricted to the apostles. Most certainly we do; nor is there one particle of authority in that commission for any but the apostles to whom it was given. But as all the power of both worlds was and still is retained in the hands of Jesus as the Head over all things to his church, and as he has instructed his children to pray the Lord of the harvest to send forth laborers into his harvest, we are persuaded that from time to time he has, does and will continue to call whom he pleases, and give them the same imperative order, Go ye, or, Go thou. The commission to the apostles directed them to the field of their labor: " Teach all nations." No, as formerly, were their labors limited to cities of Judea, or the men of Israel; but they were to preach to all nations, so that their sound went into all the earth, and their words unto the end of the world. Ro 10:18. We are not to suppose, because the sound and the words of the apostle (sic) went into all the earth, that every minister of Jesus is required to go to all nations; very few, if any, of them have the liberty, in providence, to go to any other nation than that in which they are raised up. But if any are called of the Lord, in this day, to go into foreign lands to preach the gospel, and will prove their calling is of God by showing a readiness to obey, relying alone on God to be with them, to sustain and keep them, without leaning upon mission societies, or any human invention, we are ready and willing to divide our last loaf with any such servant of Jesus, and to bid him God speed. Eld. Gilbert Beebe

Christ gave this commission or commandment to " teach all nations," and " preach the gospel to every creature," {Mt 28:19-20; Mr 16:15}

primarily to the Apostles, as shown by the connection, and as fulfilled by them initially-,{Ac 1:8; 2:5; Ro 10:18; Ps 19:4; Col 1:23} who went and preached the gospel both to Jews and Gentiles, wherever, in all the world, they were directed by the Spirit and Providence of God; and

secondarily to all other true ministers of the first and succeeding centuries, as they are directed by the Spirit and Providence of God; and when the latter shall have preached the gospel of Christ (first preached by the Apostles) " in all the world for a witness unto all nations, then shall the end come," says Christ. {Mt 24:14} The end of the world or the age or the Christian dispensation has not come yet, but even until that time Christ will be with His true ministry. {Mt 28:20} The " every creature" referred to in the above passages evidently does not mean every object of the Divine creation, every human being and beast and bird and fish and insect and plant; nor does it mean, I think, every human being on every continent and island and river and lake and sea and ocean; but it is a general term for all human beings, both Jews and Gentiles to whom the Lord sends His ministers to preach His gospel. There are yet millions of square miles on the earth’s surface where we have no reason to think that the gospel has been preached.  256

I believe that the commands and principles expressed by our Saviour in the passages above {Mr 16:15-18} apply to both the Gospel Ministry and to the Lord’s True Church. I cannot for the life of me see how any reasonable mind can divide the two. For an easy example, consider this: How many preachers could get ordained if there were no Church? And now consider this: How many Churches would there be if there were no preachers to baptize believers? Do you see my point? If the commission or commandment belongs to one, does it not of necessity belong to the other? Can either one survive long without the other?

The primary thrust of the Lord’s language was directed to the 11 disciples and in particular the specific language concerning the miraculous signs and wonders. But it is evident that the language was to have application to the further ministers who followed the 11 disciples of Christ in that Paul who was not present with the 11 also did take up the work of an evangelist and went whither the Lord sent him. And, Paul (the Apostle to us Gentiles and our pattern) also instructed the young minister Timothy to do as he had done " do the work of an evangelist." For those who may insist on making the ‘signs and wonders’ a bone of contention, I would ask for them to consider this: God has preserved His Church down through the centuries and the fact that the very same Church is in existence today that Christ established about 2000 years ago is the most wonderful sign and wonder that I can conceive of. That we today may receive baptism into the True Church of the Lord Jesus Christ by proper administrators in the Scriptural mode of immersion is a sign and wonder indeed. And consider further, that those who are buried in the liquid grave and arise to walk in newness of lives of obedience within the Lord’s own Church, have produced a sign of the resurrection by their very actions that points to one of the greatest wonders that our frail human minds can contemplate, the resurrection of these mortal bodies and the glorified bodies that shall follow them in an eternal existence embraced within the perpetual love-life of the Triune God. Wonder of wonders!  257

PBC: Mar 16:16 - -- Whole Verse: This text is directed primarily to the Eleven. {Mr 16:14} It is dealing with TIMELY CONVERSION. It is not teaching " Steps to take," or...

Whole Verse:

This text is directed primarily to the Eleven. {Mr 16:14} It is dealing with TIMELY CONVERSION. It is not teaching " Steps to take," or " Acts for man to fulfill to be saved eternally and go to heaven;" -let us consider Mr 16:16 -" He that BELIEVETH and is BAPTIZED shall be saved; but he that believeth NOT shall be damned." The word " believeth" with the " eth" on the end denotes present-perfect tense, meaning the condition of belief began passively upon this person in the unknown past, and its actions are effective and continue upon him into the present moment. Notice: Mr 16:16 lists " TWO THINGS" you MUST DO to be saved, but " ONLY ONE THING" to be damned.  259

See WebbSr: DOES NOT UNDERSTAND

PBC: Mar 16:17 - -- See WebbSr: VIEWS GIVEN

See WebbSr: VIEWS GIVEN

Haydock: Mar 16:1 - -- Saturday evening, after the sun was set, for the sabbath began and ended with the setting sun.

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

Haydock: Mar 16:2 - -- St. Marks says very early, the sun being now risen, whereas St. John tells us that it was yet dark. But when St. Mark says the sun was risen, he mean...

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

Haydock: Mar 16:5 - -- St. Matthew says the angel was sitting on the stone, whilst St. Mark says that they saw him sitting on the right side of the sepulchre. This must not...

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

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

Haydock: Mar 16:9 - Rising early 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 even...

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.

Haydock: Mar 16:12 - -- He had appeared to Magdalene in the form of a gardener, and to two disciples in the form of a traveller.

He had appeared to Magdalene in the form of a gardener, and to two disciples in the form of a traveller.

Haydock: Mar 16:14 - At length // To the eleven At length, &c. in the Latin text, taken according to the letter, is lastly, or last of all: but if we examine and compare the four gospels, this ...

At length, &c. in the Latin text, taken according to the letter, is lastly, or last of all: but if we examine and compare the four gospels, this was not the last time that Christ appeared to his disciples after his resurrection. We can only then understand it of the last time mentioned by this evangelist. ---

To the eleven. If this apparition (as it was the common opinion of St. Augustine) was made when St. Thomas was not with them, they were only then ten, without St. Thomas and Judas. The evangelist here calls them eleven, because the apostolical college (Judas being dead) consisted of no more than eleven. And this way of speaking may be justified by diverse examples: one instance may suffice. A meeting of the Jewish sanhedrim might be called the Council of the Seventy-two, though it many times happened that all the seventy-two were not there present. (Witham) ---

Some think that this was the last apparition of Jesus Christ, after which he quitted the earth, and ascended into heaven. (Bible de Vence)

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[BIBLIOGRAPHY]

Novissime, Greek: usteron, posterius.

Haydock: Mar 16:16 - -- Let those weep and lament who have not yet seen him, and in a short time they shall receive consolation. Blessed are they that weep, for they shall b...

Let those weep and lament who have not yet seen him, and in a short time they shall receive consolation. Blessed are they that weep, for they shall be comforted, St. Matthew v. (St. Jerome) ---

Perhaps some one will say within himself, I have already believed, I shall be saved: he says true, if his faith be supported by good works; for that only is true faith, which does not contradict in works what is believed in words. (St. Gregory)

Haydock: Mar 16:19 - On the right hand of God By these words it is not to be understood that Jesus is to be confined to that particular posture of body, or that the Father has any hands, or any hu...

By these words it is not to be understood that Jesus is to be confined to that particular posture of body, or that the Father has any hands, or any human shape; for God is a pure, incorporeal, and all-perfect Spirit. The image of God, as he is in himself, comes not within the reach of our mortal senses. When the Scripture, therefore, speaks of God, it uses such imagery of language as is adapted to our senses, that it may thereby convey to us some imperfect knowledge of those sublime mysteries, which are ineffable in themselves, and incomprehensible to our understanding. Thus we are informed that Jesus Christ sits at the right hand of God, the Father Almighty, to signify that, as man, our Lord is raised to the height of glory, and to that supreme beatitude, than which there is nothing higher, and nothing greater in the whole bliss of heaven; and that he moreover holds the same sovereign dominion with the Father over all creatures; because, as God, he is equal to the Father in power, in wisdom, and in all perfection. See Pouget, p. 256. ed. in fol. ---

On the right hand of God. Jesus Christ, our Redeemer, was not man only, but truly God, the same God with his eternal Father: and hereby is signified that the person, who took upon him human nature, and became man, is equal in dignity with the Father: he, who, as man, ascended into heaven. [2] When St. Jerome says that most Greek copies wanted this chapter, he speaks not of chapters according to our present division, but only of the last 12 verses, which formerly made what was called a little chapter: yet these twelve verses must have been omitted in those manuscripts by some negligent transcribers. Now they are found in all, both Latin and Greek copies. They are found in the Canons of Eusebius on the Gospels; in St. Jerome in several places; in St. Ambrose, lib. iii, in Luc. tom. iii, p. 292. Ed. Paris, an. 1582; in St. Augustine, lib. iii, de consensu Evang. chap. xxv, tom. 3, part 2, p. 142, &c. (Witham) ---

St. Gregory of Nyssa, (orat. 2. de Resurr.) says, that the best copies of St. Mark's gospel finished with the 8th verse, a trembling and fear had seized them: Greek: En tois akribesterois to Kata Markon Euanggelion mekri tou ephobounto gar, echei to telos. It is the very generally received sentiment of the learned, that the last 12 verses were given by St. Mark; and the most probable reason yet offered for the omission of them in various copies is, that the transcribers followed a mutilated copy, where the last page was wanting. (Bible de Vence)

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[BIBLIOGRAPHY]

St. Hieron.[St. Jerome,] Ep. ad Hebidiam, q. 3, tom. 4, part 1, p. 172: omnibus Græcis Libris pene hoc capitulum non habentibus.

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

Haydock: Mar 16:20 - -- Let us here take notice, that, as the apostles confirmed their words by the signs that followed, so also in us must our words be confirmed by works. "...

Let us here take notice, that, as the apostles confirmed their words by the signs that followed, so also in us must our words be confirmed by works. "Grant, O Jesus! that the discourse we deliver, concerning virtue, may be confirmed by works and actions; that thus, by thy co-operation, we may become perfect in word and work; for to Thee is due the glory of our discourses and actions." (Theophylactus)

Gill: Mar 16:1 - And when the sabbath was past // Mary Magdalene, and Mary, the mother of James, and Salome // had bought sweet spices // That they might come and anoint him And when the sabbath was past,.... "In the end of it", as Matthew says, Mat 28:1; not "when it was the sabbath", as the Arabic version reads; for it w...

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

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

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

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

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

Gill: Mar 16:2 - And very early in the morning, the first day of the week // They came to the sepulchre at the rising of the sun And very early in the morning, the first day of the week,.... See Gill on Mat 28:1. They came to the sepulchre at the rising of the sun; of the sun...

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

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

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

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

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

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

Gill: Mar 16:3 - And they said among themselves // who shall roll us away the stone from the door of the sepulchre And they said among themselves,.... Either before they set out, or as they were going along: who shall roll us away the stone from the door of the ...

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

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

Gill: Mar 16:4 - And when they looked // they saw that the stone was rolled away // for it was very great And when they looked,.... Towards the sepulchre, as they came near it: they saw that the stone was rolled away; they perceived it lay at some dista...

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

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

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

Gill: Mar 16:5 - And entering into the sepulchre // They saw a young man // sitting on the right side // clothed long white garment // and they were affrighted And entering into the sepulchre,.... For the sepulchres of the Jews were made so large, that persons might go into them: the rule for making them is t...

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

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

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

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

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

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

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

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

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

Gill: Mar 16:6 - And he saith unto them, be not affrighted And he saith unto them, be not affrighted,.... See Gill on Mat 28:5, Mat 28:6, where the same things, and almost in the same words, are said as here.

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

Gill: Mar 16:7 - But go your way, tell his disciples and Peter // that he goeth before you into Galilee, there shall ye see him // as he said unto you But go your way, tell his disciples and Peter,.... Peter is particularly mentioned, not as distinct from the apostles, or as if he was not one of them...

But go your way, tell his disciples and Peter,.... Peter is particularly mentioned, not as distinct from the apostles, or as if he was not one of them, having sinned in the manner he had done; much less because he was the chief of them; but to comfort him in his great sorrow, on account of his fall; and to encourage him to meet Christ with the rest of his disciples, who might be both afraid and ashamed, because he had so basely denied him: this is a kind intimation, in favour of Peter; none of the other evangelists observe it; but this Gospel being published, as is thought by some, under the direction and examination of Peter himself, he was careful to relate every thing, that either aggravated his own crime, or illustrated the grace of God, and love of Christ towards him. The Persic version puts Peter first, rendering it, "say to Cephas and the rest of the disciples"; all copies, and other versions, put him last:

that he goeth before you into Galilee, there shall ye see him; See Gill on Mat 28:7;

as he said unto you, as in Mar 14:28.

Gill: Mar 16:8 - And they went out quickly // and fled from the sepulchre // for they trembled and were amazed // Neither said they any thing to any man // for they were afraid And they went out quickly,.... Out of the sepulchre, into which they had been, to see where Christ lay, as invited by the angel, Mar 16:6. The word "q...

And they went out quickly,.... Out of the sepulchre, into which they had been, to see where Christ lay, as invited by the angel, Mar 16:6. The word "quickly", is not read in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions: "which when they heard"; that is, when they heard the angel's and instructions, immediately they went out:

and fled from the sepulchre; as surprised and affrighted:

for they trembled and were amazed; at what they saw and heard, and yet this dread and fear were mixed with joy at the news of Christ's resurrection, as Matthew relates, Mat 28:8.

Neither said they any thing to any man; they met with by the way, till they came to the disciples; to whom they told all, otherwise they would not have acted according to the angel's orders

for they were afraid; not only affrighted with what they had seen and heard, but the were afraid to tell any but the disciples of these things, for fear of the Jews; lest they should be thought to have stolen the body of Christ, and so be taken up on that account, and punished.

Gill: Mar 16:9 - 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 Now when Jesus was risen early the first day of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising ...

Now when Jesus was risen early the first day of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising of no other, can the words be understood; and so the Persic version supplies "Messiah", or "Christ"; that Jesus rose from the dead on the first day of the week, agrees with the accounts of all the evangelists, and is here expressly affirmed; the phrase, "the first day of the week", is so indeed placed, as that it may be thought to connected with the following words; as it is by some; fancying there would otherwise be a disagreement with Mat 28:1, whereas there is none; See Gill on Mat 28:1 though it is true also, that he did appear on that day to Mary Magdalene, it being the same day he rose from the dead. But the true reading and pointing are as here placed; and the phrase belongs to, and points out the day of Christ's rising from the dead; and which ambiguity is removed in the Syriac version, which renders it, "now early on the first day of the week he rose"; and so the Persic version, "the Messiah", or "Christ, therefore on the morning of the, first day, rose from the dead": and that he rose early on that day, is clear from the women, who set out at the end of the sabbath, when that was past and over; and got to the sepulchre by the time the day dawned; and one of them, while it was dark, and all of them by break of day, at least by sunrising, and he was then risen:

he appeared first to Mary Magdalene; in the habit of a gardener, for whom she took him at first; and this was at the sepulchre, where she staid after the disciples were gone. That she was the very first person that Christ showed himself to, after his resurrection, may be concluded from hence, and from the account the Evangelist John has given, Joh 20:14, nor is there any reason to think, that before this, he appeared to his mother, of which the evangelists are entirely silent. This was a very great favour, and an high honour that was bestowed upon her; and who had received large favours from him before:

out of whom he had cast seven devils, see Luk 8:2. And if she had been a very wicked person, as she is commonly thought to be, and very likely she had been, since Satan had such a power over her, as to lodge seven devils in her, it is an instance of abounding grace, that Christ should heap up favours on such an one; and she should be the first that he should appear to and converse with after his resurrection.

Gill: Mar 16:10 - And she went and told them that had been with him // As they mourned and wept 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...

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.

Gill: Mar 16:11 - And they, when they had heard that he was alive // And had been seen of her // they believed not And they, when they had heard that he was alive,.... That is, the apostles, and those that were with them; when they heard the report of Mary Magdalen...

And they, when they had heard that he was alive,.... That is, the apostles, and those that were with them; when they heard the report of Mary Magdalene, that Christ was raised from the dead, and was certainly alive; or of all the women, for the Syriac version reads, "when they heard them saying that he was alive", not only Mary Magdalene, but Joanna, and Mary the mother of James, and other women; for these all related this to the apostles, and the rest; see Luk 24:9.

And had been seen of her; of Mary Magdalene, or "of them"; as the Syriac version reads, and as it is read in one of Beza's copies:

they believed not; the words of Mary, and the other women, for they seemed as idle tales to them, Luk 24:11, imagining they were deceived with the sight of a spectre, or apparition; and fearing the news were too good and great to be true; forgetting the words of their Lord, that he should rise again the third day, and which had been so often repeated to them; and all this through stupidity of mind, occasioned by the trouble and consternation they were in.

Gill: Mar 16:12 - After that // he appeared in another form // unto two of them // as they walked, and went into the country After that,.... A little time, or some few hours after, on the selfsame day; see Luk 24:13; he appeared in another form: it seems to have been the ...

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

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

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

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

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

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

Gill: Mar 16:13 - And they went and told it unto the residue // neither believed they them And they went and told it unto the residue,.... Upon their return to Jerusalem, which was on the same night, they went to the eleven apostles, and the...

And they went and told it unto the residue,.... Upon their return to Jerusalem, which was on the same night, they went to the eleven apostles, and the other disciples that were with them, and related the whole affair to them; how that Jesus had joined them by the way, and discoursed much with them about himself, and expounded the Scriptures on the road; and when they came to the end of their journey, sat down at meat with them, when he was very plainly discerned, and known by them, and then disappeared; see Luk 24:33;

neither believed they them. "These two", as the Arabic version reads; though they were men, and fellow disciples; and this was a repeated testimony, and a second set of witnesses of Christ's resurrection to them; all which aggravates their unbelief: upon sight of them they said, "the Lord is risen indeed, and hath appeared to Simon", Luk 24:34; the reason of which Dr. Lightfoot thinks was this, that Peter hearing that Christ was risen, and went before them into Galilee, was eager to see him, and therefore took this journey along with Cleophas, which the rest of the disciples knew; and he returning so soon, they concluded he had seen him: but when he, and Cleophas, told the whole affair, they were as unbelieving as ever.

Gill: Mar 16:14 - Afterward he appeared unto the eleven // as they sat at meat // and upbraided them with their unbelief, and hardness of heart // because they believed not them which had seen him after he was risen Afterward he appeared unto the eleven,.... Apostles; for this was now the number of them, Judas being gone from them, and dead; and they were so calle...

Afterward he appeared unto the eleven,.... Apostles; for this was now the number of them, Judas being gone from them, and dead; and they were so called, though Thomas was not now with them, because their whole company consisted of this number: this appearance of Christ to them was on the same first day of the week, at evening, Joh 20:19, though it must be very late at night; for it was after the two above disciples were returned from Emmaus, where Christ and they had supped together; see Luk 24:29;

as they sat at meat; or "sat together"; being assembled together, and the doors shut fast for fear of the Jews, Joh 20:19, and so the Arabic renders it, "while they were gathered together"; and the Persic version, "who being gathered together were sitting": nor does the word necessarily signify sitting at meat; nor is it very likely that they should be eating so late at night; though it is probable they had been eating, as seems from Luk 24:41;

and upbraided them with their unbelief, and hardness of heart: not but that their hearts were very contrite for their sinful carriage to Christ; and very much humbled they were under the present dispensation: their hearts were much affected, and they were filled with sorrow and trouble for the loss of Christ; but in this point their unbelief increased by their fears, and so much prevailed, that all that were said by one, and another, made no impression on them: and a great aggravation of their incredulity, and a reason of Christ's upbraiding them in this manner were,

because they believed not them which had seen him after he was risen; as Mary Magdalene, and the other women, and Cleophas, and the other disciple that was with him, who were eyewitnesses that he was risen from the dead; and such as might have been depended on.

Gill: Mar 16:15 - And he said unto them // go ye into all the world // And preach the Gospel to every creature And he said unto them,.... Not at the same time, and place, as before; not on the first day of the week, on which he rose from the dead, but forty day...

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

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

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

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

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

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

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

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

It is elsewhere w said,

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

And in this sense is the phrase used, in Rom 8:22 2Pe 3:4. Now to these, Christ would have the Gospel preached, as well as to the Jews; even to all, without any distinction of people, Jews and Gentiles, Barbarians, Scythians, bond and free, male and female, rich and poor, greater or lesser sinners, even to all mankind; than which, nothing was more provoking to the Jews; who would, if they could, have revoked and made null this commission of Christ; see 1Th 2:16. It was the Gospel he would have preached to them, the word of peace and reconciliation, by his atoning sacrifice; the doctrine of free and full pardon by his blood; and of justification by his righteousness; and of complete salvation by him: even every doctrine relating to his person, as God and man; to every office of his, as prophet, priest, and king; to his incarnation, sufferings, and death, his resurrection, ascension, session at the right hand of God, and intercession for his people, and second coming to judgment; with every doctrine relating to the grace of God, of the Father in election, and the covenant of peace, of the Son in redemption, and of the Spirit in regeneration and sanctification: all which he would have published and declared in the most free, plain, and open manner, with all boldness, faithfulness, and constancy. A compendium and summary of which, is given in the next words.

Gill: Mar 16:16 - He that believeth // and is baptized // shall be saved // but he that believeth not shall be damned He that believeth,.... Not notionally only, or that gives a bare assent to the truth of the Gospel; but spiritually, who sees Christ, his need of him,...

He that believeth,.... Not notionally only, or that gives a bare assent to the truth of the Gospel; but spiritually, who sees Christ, his need of him, and the worth and excellency, suitableness and fulness of him; who comes to him as a poor perishing sinner, and ventures on him, and commits himself to him, and lives upon him; believing alone in him, and expecting life and salvation alone by him:

and is baptized; faith must precede baptism, as these words of Christ, and Scripture examples show; and such as have it, ought to make a profession of it, and be baptized; and in which way it is that faith discovers itself, and works by love to Christ; namely, in observing his commands, and this among the rest:

shall be saved, such receive the remission of their sins a justifying righteousness, the privilege of adoption, a right and meetness for heaven now, and shall be saved in Christ, with an everlasting salvation; not that either faith or baptism, are the procuring causes of salvation: not faith, for Christ is the author of salvation; and faith is the grace that looks to him for it, receives the assurance of it now, and that will be the end of it hereafter: faith and eternal life are so connected together, that he that has the one, shall have the other; and it is descriptive of the person that shall enjoy it: and baptism, though it is said to save by the resurrection of Christ, as it is a means of leading faith to Christ's resurrection for justification, yet has no casual influence upon salvation; it is not essential to it; the thief on the cross, went to heaven without it, and Simon Magus to hell with it; but it is the duty of every one that believes, and he that truly believes, ought to be baptized, and prove the truth of his faith, by his obedience to Christ, and such shall be saved:

but he that believeth not shall be damned; such are here chiefly designed, who, are favoured with the Gospel revelation; but either deny it, reject and despise it, or neglect it, and are disobedient to it; whose guilt is the greater, and whose punishment and damnation will be the more intolerable; even more so, than that of Sodom and Gomorrha, Tyre and Sidon, or any of the Gentiles that perish without the law, and the knowledge of the Gospel; and also such are meant, who are finally unbelievers, who live and die in a state of impenitence and unbelief; otherwise, one that believes not today, may believe tomorrow, and be saved.

Gill: Mar 16:17 - And these signs shall follow them that believe // In my name shall they cast out devils // they shall speak with new tongues And these signs shall follow them that believe,.... Not all of them, but some; and not always, only for a time; and which were necessary for the confi...

And these signs shall follow them that believe,.... Not all of them, but some; and not always, only for a time; and which were necessary for the confirmation of the Gospel, and the establishment of Christianity in the world; and not only believing hearers, but believing ministers of the word, are chiefly designed; and this is said, for the encouragement both of those that preach the Gospel, and of them that hear, believe and obey. The Persic version, contrary to all others, reads, "ye shall show signs and wonders to them that believe not"; see 1Co 14:22.

In my name shall they cast out devils; so the Apostle Paul dispossessed the damsel, that had a spirit of divination; commanding the spirit, in the name of Jesus Christ, to come out of her, and it did; and evil spirits also went out of others, through his means, by the power of Christ, Act 16:18; and this power continued for a considerable time among the saints: the phrase "in my name", is in the Arabic version, joined to the word "believe", in the preceding clause; and is omitted in the Persic version, but is rightly retained by all others in this place; for by the power and authority of Christ, and not their own, and by calling upon, and making use of his name, such miraculous operations were wrought by the apostles:

they shall speak with new tongues: or languages, not such as were new made, and had never been heard and known before; but foreign languages, such as they had never learned, or were able to speak, or understood before; and this not only did the apostles on the day of pentecost, but even common believers at other times, Act 2:4 Act 10:45.

Gill: Mar 16:18 - They shall take up serpents // And if they drink any deadly thing, it shall not hurt them // and they shall lay hands on the sick, and they shall recover They shall take up serpents,.... The Arabic version adds, "in their own hands"; and in an ancient manuscript of Beza's it is read, "in the hands"; so ...

They shall take up serpents,.... The Arabic version adds, "in their own hands"; and in an ancient manuscript of Beza's it is read, "in the hands"; so the Apostle Paul had a viper, which fastened and hung on his hand, which he shook off, without receiving any harm from it, Act 28:3.

And if they drink any deadly thing, it shall not hurt them; not that they were hereby warranted to drink poison, to show what power they had; but should they accidentally drink it, or rather should they be forced to it by their enemies in order to destroy them, they should find no hurt by it: and Papias x reports of Barsabas, surnamed Justus, who was put up with Matthias for the apostleship, Act 1:23, that he drank a poisonous draught, and by the grace of the Lord, received no hurt: and the Jews themselves report y, that

"a son of R. Joshua ben Levi, swallowed something hurtful; and one came and whispered to him in the name of Jesus, the son of Pandira (so they call our Lord), and he did well.''

It follows,

and they shall lay hands on the sick, and they shall recover; as the Apostle Paul did on the father of Publius, who was thereby healed of a fever, and a bloody flux, and also others, Act 28:8; nay, some were healed by the shadow of Peter, Act 5:15, and others, by handkerchiefs and aprons taken from the body of Paul, Act 19:12. The Persic version adds, without any authority, "whatsoever ye ask in my name, shall be given unto you".

Gill: Mar 16:19 - So then, after the Lord // had spoken unto them // he was received up into heaven // and sat on the right hand of God So then, after the Lord,.... The Vulgate Latin and Syriac versions add, "Jesus"; and the Ethiopic version reads, "our Lord, the Lord Jesus"; and both ...

So then, after the Lord,.... The Vulgate Latin and Syriac versions add, "Jesus"; and the Ethiopic version reads, "our Lord, the Lord Jesus"; and both Syriac and Persic read, "our Lord"; which is common in these versions, where the word "Lord" is used:

had spoken unto them; the disciples, the above words, which commissioned them where to go, what to do, and what to say; and what should follow them, for the confirmation of their mission and doctrine:

he was received up into heaven; in a cloud, angels attending him, and devils led captive by him, and with a welcome into his Father's presence:

and sat on the right hand of God; the Ethiopic version adds, "his own Father", and which is an evidence of his having done his work, and that to full satisfaction; and is an honour never conferred on angels, or any mere creature; and is a peculiar dignity conferred on the human nature of Christ, in union with his divine person; and here he will remain, till his second coming.

Gill: Mar 16:20 - And they went forth // And preached every where // the Lord working with them // And confirming the word with signs following // Amen And they went forth,.... After this the apostles went forth, from Galilee to Jerusalem; and on the day of pentecost, they appeared publicly, and preac...

And they went forth,.... After this the apostles went forth, from Galilee to Jerusalem; and on the day of pentecost, they appeared publicly, and preached the Gospel in divers languages; and after the death of Stephen, and the persecution raised upon that, they went forth from Jerusalem; see Isa 2:3.

And preached every where; not only in Judea, and in the neighbouring countries, but all over the world, in process of time:

the Lord working with them; making their ministry useful, for the conviction and conversion of large multitudes, and for the forming and settling abundance of Gospel churches, and for the comfort and edification of the saints; all which was done, by the power and grace of Christ, without whom they could do nothing; see 1Co 3:9.

And confirming the word with signs following; the Arabic version adds "them"; or "which they did", as the Syriac and Persic versions render it; not by their own power, but, as the latter of these versions adds, "by the help of our Lord"; see Heb 2:4; to all which, the evangelist puts his

Amen; so let it be, or so it shall be, and so it was.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Mar 16:1 Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

NET Notes: Mar 16:4 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Mar 16:5 Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2...

NET Notes: Mar 16:6 The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that...

NET Notes: Mar 16:8 Grk “they began to have trembling and bewilderment.”

NET Notes: Mar 16:9 Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite...

NET Notes: Mar 16:17 Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant t...

NET Notes: Mar 16:18 For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

Geneva Bible: Mar 16:4 And when they ( a ) looked, they saw that the stone was rolled away: for it was very great. ( a ) When they cast their eyes toward the sepulchre.

Geneva Bible: Mar 16:5 And entering into the ( b ) sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. ( b...

Geneva Bible: Mar 16:9 ( 1 ) 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. ( 1 ) ...

Geneva Bible: Mar 16:12 ( 2 ) After that he appeared in another form unto two of them, as they walked, and went into the country. ( 2 ) Christ appears to two other disciples...

Geneva Bible: Mar 16:14 ( c ) Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed n...

Geneva Bible: Mar 16:15 ( 3 ) And he said unto them, Go ye into all the world, and preach the gospel to ( d ) every creature. ( 3 ) The apostles are appointed, and their off...

Geneva Bible: Mar 16:17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with ( e ) new tongues; ( e ) Strange tongues...

Geneva Bible: Mar 16:19 ( 4 ) So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. ( 4 ) Christ, having accomplishe...

Geneva Bible: Mar 16:20 And they went forth, and preached every where, the Lord working with [them], and confirming ( f ) the word with signs following. Amen. ( f ) That is,...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Mar 16:1-13 - A Libation To Jehovah The Incredulous Disciples And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salerno, had bought sweet spices, that the...

Maclaren: Mar 16:5 - A Libation To Jehovah Perpetual Youth "And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment.'--Mark 16:5. MANY ...

Maclaren: Mar 16:7 - A Libation To Jehovah Love's Triumph Over Sin Tell His disciples and Peter that He goeth before you into Galilee. Mark 16:7. THE prevailing tradition of Christian antiquit...

Maclaren: Mar 16:9 - A Libation To Jehovah First To Mary' He appeared first to Mary Magdalene, out of whom He had cast seven devils.'--Mark 16:9. A GREAT pile of legend has been built on the o...

Maclaren: Mar 16:15 - A Libation To Jehovah The World-Wide Commission Every creature.'--Mark 16:15. THE missionary enterprise has been put on many bases. People do not like commandments, but ye...

Maclaren: Mar 16:19 - A Libation To Jehovah The Enthroned Christ So then after the Lord had spoken unto them, He was received up into heaven. and sat on the right hand of God.'--Mark 16:19. How...

MHCC: Mar 16:1-8 - --Nicodemus brought a large quantity of spices, but these good women did not think that enough. The respect others show to Christ, should not hinder us ...

MHCC: Mar 16:9-13 - --Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to comfort disciples that are mou...

MHCC: Mar 16:14-18 - --The evidences of the truth of the gospel are so full, that those who receive it not, may justly be upbraided with their unbelief. Our blessed Lord ren...

MHCC: Mar 16:19-20 - --After the Lord had spoken he went up into heaven. Sitting is a posture of rest, he had finished his work; and a posture of rule, he took possession of...

Matthew Henry: Mar 16:1-8 - -- Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; d...

Matthew Henry: Mar 16:9-13 - -- 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 ap...

Matthew Henry: Mar 16:14-18 - -- Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (Mar 16:14); He appeared to them himself, when they w...

Matthew Henry: Mar 16:19-20 - -- Here is, 1. Christ welcomed into the upper world (Mar 16:19): After the Lord had spoken what he had to say to his disciples, he went up into ...

Barclay: Mar 16:1-8 - "TELL PETER" There had not been time to render the last services to the body of Jesus. The Sabbath had intervened and the women who wished to anoint the body had ...

Barclay: Mar 16:9-20 - "THE COMMISSION OF THE CHURCH" As we saw in the introduction, Mark's gospel really stops at Mar 16:8. We have only to read this passage to see how different it is from the rest of...

Constable: Mar 14:53--16:1 - --B. The Servant's endurance of suffering 14:53-15:47 Jesus' sufferings until now had been anticipatory. N...

Constable: Mar 16:1-20 - --VIII. The Servant's resurrection ch. 16 The resurrection of Jesus is the climax of Mark's Gospel as it is the hi...

Constable: Mar 16:1-8 - --A. The announcement of Jesus' resurrection 16:1-8 (cf. Matt. 28:1-8; Luke 24:1-8; John 20:1) 16:1 The Sabbath ended with sundown Saturday evening. The...

Constable: Mar 16:9-20 - --B. the appearances and ascension of Jesus 16:9-20 Some interpreters believe Mark ended his Gospel with v...

Constable: Mar 16:9-18 - --1. Three post-resurrection appearances 16:9-18 These three accounts stress the importance of dis...

Constable: Mar 16:9-11 - --Jesus' appearance to Mary Magdalene 16:9-11 (cf. John 20:11-18) 16:9 The NIV has supplied "Jesus." The Greek text says, "Now after He had risen." The ...

Constable: Mar 16:12-13 - --Jesus' appearance to two men 16:12-13 (cf. Luke 24:13-32) This is a condensed version of...

Constable: Mar 16:14-18 - --Jesus' appearance to the Eleven 16:14-18 (cf. Luke 24:36-43; John 20:19-23) Mark said that Jesus appeared to the Eleven on this occasion. However, Joh...

Constable: Mar 16:19-20 - --2. Jesus' ascension 16:19-20 (cf. Luke 24:50-53; Acts 1:9-12) 16:19 This event happened 40 days after the appearances that Mark just recorded (cf. Act...

College: Mar 16:1-20 - --MARK 16 P. THE RESURRECTION (16:1-8) 1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they mi...

McGarvey: Mar 16:1-8 - --P A R T  E I G H T H. OUR LORD'S RESURRECTION, APPEARANCES AND ASCENSION. JUDÆA AND GALILEE. TIME, FORTY DAYS. SPRING AD. 30. CXXXIV. ANGELS ANN...

McGarvey: Mar 16:9-11 - -- CXXXV. FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST. THE RESURRECTION REPORTED TO THE APOSTLES. (Jerusalem. Sunday morning.) aMATT. XXVIII. 9, 10...

McGarvey: Mar 16:12-13 - -- CXXXVII. THIRD AND FOURTH APPEARANCES OF JESUS. (Sunday afternoon.) bMARK XVI. 12, 13; cLUKE XXIV. 13-35; eI. COR. XV. 5.    b12 And ...

McGarvey: Mar 16:14 - -- CXXXVIII. FIFTH APPEARANCE OF JESUS. (Jerusalem. Sunday evening) bMARK XVI. 14; cLUKE XXIV. 36-43; dJOHN XX. 19-25.    b14 And afterw...

McGarvey: Mar 16:15-18 - -- CXLII. THE GREAT COMMISSION GIVEN. (Time and place same as last section.) aMATT. XXVIII. 18-20; bMARK XVI. 15-18; cLUKE XXIV. 46, 47.   &n...

McGarvey: Mar 16:19-20 - -- CXLIV. THE ASCENSION. (Olivet, between Jerusalem and Bethany.) bMARK XVI. 19, 20; cLUKE XXIV. 50-53; eACTS I. 9-12.    b19 So then th...

Lapide: Mar 16:1-20 - --CHAPTER XVI.  1 An angel declareth the resurrection of Christ to three women. 9 Christ himself appeareth to Mary Magdalene : 12 to two going into...

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Tafsiran/Catatan -- Lainnya

Evidence: Mar 16:6 QUESTIONS & OBJECTIONS " How many angels were at the tomb—one or two?" The question has arisen simply because Matthew and Mark mention one angel...

Evidence: Mar 16:15 Here is a fascinating thing . The original Greek meaning of " Go into all the world, and preach the gospel to every creature" opens up some interesti...

Evidence: Mar 16:17 In reference to true converts, Jesus said, " By their fruits you shall know them" ( Mat 7:20 ), not by their gifts. Many false converts have had " po...

Evidence: Mar 16:18 See note on Mar 16:17 .

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Pendahuluan / Garis Besar

Robertson: Mark (Pendahuluan Kitab) THE GOSPEL ACCORDING TO MARK By Way of Introduction One of the clearest results of modern critical study of the Gospels is the early date of Mark...

JFB: Mark (Pendahuluan Kitab) THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "Jo...

JFB: Mark (Garis Besar) THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SI...

TSK: Mark 16 (Pendahuluan Pasal) Overview Mar 16:1, An Angel declares the resurrection of Christ to three women; Mar 16:9, Christ himself appears to Mary Magdalene; Mar 16:12, to ...

Poole: Mark 16 (Pendahuluan Pasal) CHAPTER 16

MHCC: Mark (Pendahuluan Kitab) Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostle...

MHCC: Mark 16 (Pendahuluan Pasal) (Mar 16:1-8) Christ's resurrection made known the women. (Mar 16:9-13) Christ appears to Mary Magdalene and other disciples. (Mar 16:14-18) His comm...

Matthew Henry: Mark (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Gospel According to St. Mark We have heard the evidence given in by the first witness to the doctri...

Matthew Henry: Mark 16 (Pendahuluan Pasal) In this chapter, we have a short account of the resurrection and ascension of the Lord Jesus: and the joys and triumphs which it furnished all beli...

Barclay: Mark (Pendahuluan Kitab) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK The Synoptic Gospels The first three gospels, Matthew, Mark and Luke, are always known as the s...

Barclay: Mark 16 (Pendahuluan Pasal) Tell Peter (Mar_16:1-8) The Commission Of The Church (Mar_16:9-20)

Constable: Mark (Pendahuluan Kitab) Introduction Writer The writer did not identify himself as the writer anywhere in this...

Constable: Mark (Garis Besar) Outline I. Introduction 1:1-13 A. The title of the book 1:1 B. Jesus' pr...