Markus 16:6 Kommentar

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.

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. , where the same things, and almost in the same words, are said as here. Mark 16:7 mar 16:7 mar 16:7 mar 16:7But 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.

He died, but he vanquished death; in himself he put an end to what we feared; he took it upon himself and he vanquished it, as a mighty hunter he captured and slew the lion. Where is death? Seek it in Christ, for it exists no longer; but it did exist and now it is dead. O life, O death of death! Be of good heart; it will die in us, also. What has taken place in our head will take place in his members; death will die in us also. But when? At the end of the world, at the resurrection of the dead in which we believe and concerning which we do not doubt.

The resurrection in which we believe is that which has already been demonstrated in the resurrection of our Lord. For it is he that raised Lazarus after he had been in the grave four days, and Jairus’ daughter, and the widow’s son. It is he that raised himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For he says: “I am the resurrection and the life.” Now the very One who brought Jonah alive and unhurt out of the belly of the whale in the space of three days, and who brought the three children out of the furnace of Babylon and Daniel out of the mouth of the lions, does not lack power to raise us up also.

Christ descended into hell to liberate its captives. In one instant he destroyed all record of our ancient debt incurred under the law, in order to lead us to heaven where there is no death but only eternal life and righteousness. By the baptism which you, the newly enlightened, have just received, you now share in these blessings. Your initiation into the life of grace is the pledge of your resurrection. Your baptism is the promise of the life of heaven. By your immersion you imitated the burial of the Lord, but when you came out of the water you were conscious only of the reality of the resurrection.… The grace of the Spirit works in a mysterious way in the font, and the outward appearance must not obscure the wonder of it. Although water serves as the instrument, it is grace which gives rebirth. Grace transforms all who are placed in the font as the seed is transformed in the womb. It refashions all who go down into the water as metal is recast in a furnace. It reveals to them the mysteries of immortality; it seals them with the pledge of resurrection. These wonderful mysteries are symbolized for you, the newly enlightened, even in the garments you wear. See how you are clothed in the outward signs of these blessings. The radiant brightness of your robe stands for incorruptibility. The white band encircling your head like a diadem proclaims your liberty. In your hand you hold the sign of your victory over the devil. Christ is showing you that you have risen from the dead. He does this now in a symbolic way, but soon he will reveal the full reality if we keep the garment of faith undefiled and do not let sin extinguish the lamp of grace. If we preserve the crown of the Spirit, the Lord will call from heaven in a voice of tremendous majesty, yet full of tenderness: Come, blessed of my Father, take possession of the kingdom prepared for you since the beginning of the world. To him be glory and power for ever, through endless ages, amen.

But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens? Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout.

But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively. Therefore the place is also added, so that it might be made clear which Jesus is meant: "of Nazareth." And he immediately added the reason: "the Crucified One." And he added: "He has risen, He is not here." "He is not here" is said with respect to the presence of His flesh, though He is nowhere absent with respect to the presence of His majesty.

(Hom. in Evan. 21) As though he had said, Let them fear, who love not the coming of the inhabitants of heaven; let them fear, who, weighed down with carnal desires, despair that they can ever attain to their company; but why should ye fear, ye who see your own fellow citizens. (ubi sup.) But let us hear what the Angel adds; Ye seek Jesus of Nazareth. Jesus means the Saviour, but at that time there may have been many a Jesus, not indeed really, but in name, therefore the place Nazareth is added, that it might be evident of what Jesus it was spoken. And immediately he subjoins the reason, Which was crucified. (ubi sup.) He is not here, is spoken of His carnal presence, for He was not absent from any place as to the presence of His majesty.

Do not be afraid, you are looking for Jesus the Nazarene who was crucified; he has risen, he is not here. Behold the place where they laid him. Do not be afraid, he says. As if he clearly states: Let those who do not love the coming of the citizens of heaven be afraid. Let those who are burdened by carnal desires and despair of being able to reach their company be afraid. But why are you afraid, who see your fellow citizens? Hence also Matthew, describing the angel who appeared, says: His appearance was like lightning, and his clothing was as white as snow (Matthew 28). For there is fear in lightning, but there is comfort in the whiteness of snow. Because Almighty God is both terrible to sinners and gentle to the righteous, the angel, witness of his resurrection, is rightly shown both in the lightning of his face and in the whiteness of his clothing, that he might terrify the reprobate by his appearance and console the pious. You are looking for Jesus the Nazarene. Jesus, in the Latin language, is interpreted as "savior." Indeed, many could be called by this name at that time, not substantively, but nominally. Therefore, the place is added to clarify which Jesus is being spoken of: the Nazarene; and the reason is immediately added, who was crucified, and he added, he has risen, he is not here. He is not here in the presence of the flesh, though he is never absent in the presence of majesty.

When we worship the likeness of the priceless and life-giving cross, we know that it is made out of a tree. We are not honoring the tree as such (God forbid), but the likeness as a symbol of Christ. For he said to his disciples, admonishing them, “Then shall appear the sign of the Son of Man in Heaven,” meaning the cross. And so also the angel of the resurrection said to the woman, “You seek Jesus of Nazareth who was crucified.” And the apostle said, “We preach Christ crucified.” For there are many named Jesus and many who may claim to be the Christ, but we worship the one crucified. He does not say pierced but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will he be. But it does not behoove us to worship the material of which the image of the cross is composed, even though it is gold or precious stones.

The Angel who appeared said to the women: "Do not be alarmed." First he frees them from fear, and then proclaims the good news of the Resurrection. He calls Jesus Christ "the Crucified," for he is not ashamed of the Cross, which is the salvation of mankind and the foundation of all blessings. "He is risen"; from what is this evident? From the fact that "He is not here." And do you wish to be convinced? "Behold the place where He was laid." For this reason he rolled away the stone, in order to show this place.

For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed. As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might show the the place.

And he saith unto them, Be not affrighted. For there is no fear in love. Why should they fear, who had found Him whom they sought? But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruits, that is, He who lay in death has risen in glory. Wherefore he adds, He is risen; he is not here.

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.

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.

he saith unto them, Be not affrighted--a stronger word than "Fear not" in Matthew (Mat 28:5). Ye seek Jesus of Nazareth, which was crucified!--"the Nazarene, the Crucified," he is risen; he is not here--(See on Luk 24:5-6). behold the place where they laid him--(See on Mat 28:6).