Mar 16:9-20 | RWP | e4.org | When he had risen early on the first day of the week ( αναστας πρω πρωτη σαββατου ). It is probable that this note of time goes with "risen" ( αναστας ), though it makes good sense with "appeared" ( εφανη ). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses μια in verse , but πρωτη in and the plural σαββατων in verse , though the singular here. First ( πρωτον ). Definite statement that Jesus appeared ( εφανη ) to Mary Magdalene first of all. The verb εφανη (second aorist passive of φαινω ) is here alone of the Risen Christ (cf. Ελειας εφανη , ), the usual verb being ωφθη ( ; .). From whom ( παρ' ης ). Only instance of παρα with the casting out of demons, εκ being usual ( , ; ; , ; ). Εκβεβληκε is past perfect indicative without augment. This description of Mary Magdalene is like that in and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before ( , ; ). The appearance to Mary Magdalene is given in full by .

‏ Mark 16:9-20

When he had risen early on the first day of the week ( αναστας πρω πρωτη σαββατου ). It is probable that this note of time goes with "risen" ( αναστας ), though it makes good sense with "appeared" ( εφανη ). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses μια in verse 2, but πρωτη in 14:12 and the plural σαββατων in verse 2, though the singular here.

First ( πρωτον ). Definite statement that Jesus

appeared ( εφανη ) to Mary Magdalene first of all. The verb εφανη (second aorist passive of φαινω ) is here alone of the Risen Christ (cf. Ελειας εφανη, Lu 9:8), the usual verb being ωφθη (Lu 24:34; 1Co 15:5ff.).

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

She ( εκεινη ). Only instance of this pronoun (= ιλλα ) absolutely in Mark, though a good Greek idiom. (See Joh 19:35.) See also verses 11, 20.

Went ( πορευθεισα ). First aorist passive participle. Common word for going, but in Mark so far only in 9:30 in the uncompounded form. Here also in verses 12, 15.

Them that had been with him ( τοις μετ' αυτου γενομενοις ). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples ( μαθητα ) are meant. All these items suggest another hand than Mark for this closing portion.

As they mourned and wept ( πενθουσιν κα κλαιουσιν ). Present active participles in dative plural agreeing with τοις ... γενομενοις and describing the pathos of the disciples in their utter bereavement and woe.

Disbelieved ( ηπιστησαν ). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16 and nowhere else in Mark. The usual N.T. word is απειθεω. Lu 24:11 uses this verb ( ηπιστουν ) of the disbelief of the report of Mary Magdalene and the other women. The verb εθεαθη (from θεαωμα ) occurs only here and in verse 14 in Mark.

After these things ( μετα ταυτα ). Only here in Mark. Luke tells us that it was on the same day (Lu 24:13).

In another form ( εν ετερα μορφη ). It was not a μεταμορφωσις or transfiguration like that described in 9:2. Luke explains that their eyes were holden so that they could not recognize Jesus (Lu 24:16). This matchless story appears in full in Lu 24:13-32.

Neither believed they them ( ουδε εκεινοις επιστευσαν ). 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 (Lu 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" (Mt 28:17).

To the eleven themselves ( αυτοις τοις ενδεκα ). 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 Lu 24:33.

Afterward ( υστερον ) is here alone in Mark, though common in Matthew.

Upbraided ( ωνειδισεν ). They were guilty of unbelief ( απιστιαν ) and hardness of heart ( σκληροκαρδιαν ). 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 (Lu 24:38-43).

To the whole creation ( παση τη κτισε ). This commission in Mark is probably another report of the missionary Magna Charta in Mt 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 Lu 24:44-49; Ac 1:3-8.

And is baptized ( κα βαπτισθεις ). 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.

They shall speak with new tongues ( γλωσσαις λαλησουσιν [καιναισ] ). Westcott and Hort put καιναις (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era (Ac 2:3f.; 10:46; 19:6; 1Co 12:28; 14).

They shall take up serpents ( οφεις αρουσιν ). Jesus had said something like this in Lu 10:19 and Paul was unharmed by the serpent in Malta (Ac 28:3f.).

If they drink any deadly thing ( κ'αν θανασιμον τ πιωσιν ). This is the only N.T. instance of the old Greek word θανασιμος (deadly). Jas 3:8 has θανατηφορος, 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.

Was received up into heaven ( ανελημπθη εις τον ουρανον ). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Lu 24:50f.) and Ac 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (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 (Lu 24:50) at the close of the forty days (Ac 1:3) and so after the return from Galilee (Mt 28:16).

Sat down at the right hand of God ( εκαθισεν εκ δεξιων του θεου ). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Ac 7:55f.; Ro 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pe 3:22; Re 3:21).

The Lord working with them ( του κυριου συνεργουντος ). Genitive absolute. This participle not in Gospels elsewhere nor is βεβαιουντος nor the compound επακολουθουντων, all in Paul's Epistles. Πανταχου 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."