Mark 16:20 Komentář

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 believers with, will be very acceptable to those who sympathised and suffered with Christ in the foregoing chapters. Here is, I. Christ's resurrection notified by an angel to the women that came to the sepulchre to anoint him (Mar 16:1-8). II. His appearance to Mary Magdalene, and the account she gave of it to the disciples (Mar 16:9-11). III. His appearance to the two disciples, going to Emmaus, and the report they made of it to their brethren (Mar 16:12, Mar 16:13). IV. His appearance to the eleven with the commission he gave them to set up his kingdom in the world, and full instructions and credentials in order thereunto, (Mar 16:14-18). V. His ascension into heaven, the apostles' close application to their work, and God's owning of them in it (Mar 16:19, Mar 16:20).

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, , "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, , "they anoint him with various sorts of spices". (d) Jechus Haabot, p. 24. Ed. Hottinger. (e) Misn. Betacot, c. 8. sect. 6. & Barrenors in ib. T. Hieros. Beracot, fol. 12. 2. (f) Hiichot Ebel, c. 4. sect. 1.

Let us draw near, then, my beloved, to faith, since its powers are so many. For faith raised up [Enoch] to the heavens, and overcame the deluge. It caused the barren to bring forth. It delivered from the sword. Faith raised up from the pit. It enriched the poor. It released the captives. It delivered the persecuted. It brought down the fire. It divided the sea. Faith cleft the rock and gave to the thirsty water to drink. It satisfied the hungry. It raised the dead and brought them up from Sheol. It stilled the billows. It healed the sick.

It goes on: And they went forth and preached every where, the Lord working with than, and confirming the word with signs and wonders. (Epist. cxcix. 12.) (Acts 1:8) But how was this preaching fulfilled by the Apostles, since there are many nations in which it has just begun, and others in which it has not yet begun to be fulfilled? Truly then this precept was not so laid upon the Apostles by our Lord, as though they alone to whom He then spoke were to fulfil so great a charge; in the same way as He says, Behold, I am with you always, even unto the end of the world, apparently to them alone; but who does not understand that the promise is made to the Catholic Church, which though some are dying, others are born, shall be here unto the end of the world?

(ubi sup.) Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised. (ubi sup.) We have seen in the Old Testament that Elias was taken up into heaven. But the ethereal heaven is one thing, the aerial is another. The aerial heaven is nearer the earth, Elias then was raised into the aerial heaven, that he might be carried off suddenly into some secret region of the earth, there to live in great calmness of body and spirit, until he return at the end of the world, and pay the debt of death. We may also observe that Elias mounted up in a chariot, that by this they might understand that a mere man requires help from without. But our Redeemer, as we read, was not carried up by a chariot, not by angels, because He who had made all things was borne over all by His own power. We must also consider what Mark subjoins, And sat at the right hand of God, since Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God. Now sitting is the attitude of a judge, standing of one fighting or helping. Therefore Stephen, when toiling in the contest, saw Him standing, whom he had for his helper; but Mark describes Him as sitting after His assumption into heaven, because after the glory of His assumption, He will in the end be seen as a judge. (ubi sup.) But what should we consider in these words, if it be not that obedience follows the precept and signs follow the obedience? For the Lord had commanded them, Go into all the world preaching the Gospel, and, Ye shall be witnesses even unto the ends of the earth.

"And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following." What is to be considered in these things, what is to be committed to memory, except that obedience followed the command, and signs indeed followed obedience?

But they, having departed, preached everywhere, with the Lord working with them and confirming the word with the accompanying signs. What is to be considered in this, what to be commended to memory, except that they followed the command with obedience, and obedience was followed by signs? Among these, it is notable that Mark, although he began his Gospel later than the others, extended it to longer times in his writing. For he neither mentioned the birth of the Lord himself or his forerunner, nor any account of their infancy or childhood, nor did he write in depth about the birth of the Savior, except that he called him the Son of God at the beginning of his Gospel. He began from the start of the evangelical preaching, which happened through John, and continued narrating up to the time when the apostles disseminated the entire Gospel word by preaching around the world.

(ubi sup.) Observe that in proportion as Mark began his history later, so he makes it reach in writing to more distant times, for he began from the commencement of the preaching of the Gospel by John, and he reaches in his narrative those times in which the Apostles sowed the same word of the Gospel throughout the world.

Do you see? Everywhere our action comes first, and then God's cooperation follows. For God cooperates with us when we act and make a beginning, but when we do not act, He does not cooperate. Notice also that deeds follow words and the word is confirmed by deeds, just as with the apostles the word was confirmed by the deeds and signs that followed. Would that, O Christ the Word, our words too, which we speak concerning virtue, were confirmed by deeds and actions, so that we might stand before You perfect, You who cooperate with us in all deeds and words! For to You belongs the glory both in our words and in our deeds.

But we must also know from this that words are confirmed by deeds as then in the Apostles works confirmed their words, for signs followed. Grant then, O Christ, that the good words which we speak may be confirmed by works and deeds, so that at the last, Thou working with us in word and in deed, we may be perfect, for Thine as is fitting is the glory both of word and deed. Amen.

The Lord Jesus, who had descended from heaven to give liberty to our weak nature, Himself also ascended above the heavens; wherefore it is said, So then after the Lord had spoken unto them, he was received up into heaven.

Early in the morning after the Sabbath, the three Marys come to the sepulcher, bringing sweet spices to embalm the body, Mar 16:1-4. They see an angel who announces the resurrection of our Lord, Mar 16:5-8. Jesus appears to Mary Magdalene, who goes and tells the disciples, Mar 16:9-11. He appears also to the two disciples who were going into the country, who also tell it to the rest, Mar 16:12, Mar 16:13. Afterwards he appears unto the eleven, and commissions them to preach the Gospel to all mankind, Mar 16:14-16. And promises to endue them with power to work miracles, Mar 16:17, Mar 16:18. He is received up into heaven, Mar 16:19. And they go forth to preach and work miracles, Mar 16:20.

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. 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. 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. Next: Luke Introduction

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 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!" Next: Luke Introduction