Seventh-day Adventist Bible CommentaryMark 16

Francis D. Nichol (ed.) and contributors

Mark 16:1

Was past. [The Resurrection, Mark 16:1–11=Matt 28:1–15=Luke 24:1–12=John 20:1–18. Major comment: Matthew and John.] Or, “had intervened,” that is, between the events of ch. 15 and those about to be presented in ch. 16. The resurrection is thus clearly

stated to have taken place on the first day of the week, not earlier as some have proposed (see on Matt. 28:1). Mary Magdalene. See Additional Note on Luke 7. Had bought. Rather, “bought.” In all probability these spices were purchased after sundown, on what we would call Saturday night, and were in addition to those that the women had prepared Friday (see Luke 23:56) and those that Nicodemus brought (see John 19:39).

Ellen G. White

1, 2 (Matthew 28:1; Luke 24:1; Romans 6:3-5; 1 Corinthians 11:26). Resurrection Did Not Consecrate First Day—Christ rested in the tomb on the Sabbath day, and when holy beings of both heaven and earth were astir on the morning of the first day of the week, He rose from the grave to renew His work of teaching His disciples. But this fact does not consecrate the first day of the week, and make it a Sabbath. Jesus, prior to His death, established a memorial of the breaking of His body and the spilling of His blood for the sins of the world, in the ordinance of the Lord’s supper, saying “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” And the repentant believer, who takes the steps required in conversion, commemorates in his baptism the death, burial, and resurrection of Christ. He goes down into the water in the likeness of Christ’s death and burial, and he is raised out of the water in the likeness of His resurrection—not to take up the old life of sin, but to live a new life in Christ Jesus (The Spirit of Prophecy 3:204).

This is a great mystery, a mystery that will not be fully, completely understood in all its greatness until the translation of the redeemed shall take place. Then the power and greatness and efficacy of the gift of God to man will be understood. But the enemy is determined that this gift shall be so mystified that it will become as nothingness (Letter 280, 1904).

“I am the resurrection, and the life.” This language can be used only by the Deity. All created things live by the will and power of God. They are dependent recipients of the life of the Son of God. However able and talented, however large their capabilities, they are replenished with life from the Source of all life. Only He who alone hath immortality, dwelling in light and life, could say, “I have power to lay down my life, and I have power to take it again.” All the human beings in our world take their life from Him. He is the spring, the fountain of life (Manuscript 131, 1897).

“I am the resurrection, and the life.” He who had said, “I lay down my life, that I might take it again,” came forth from the grave to life that was in Himself. Humanity died: divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.

All created beings live by the will and power of God. They are recipients of the life of the Son of God. However able and talented, however large their capacities, they are replenished with life from the Source of all life. He is the spring, the fountain, of life. Only He who alone hath immortality, dwelling in light and life, could say, “I have power to lay down my life, and I have power to take it again.” ...

Christ was invested with the right to give immortality. The life which He had laid down in humanity, He again took up and gave to humanity. “I am come,” He says, “that they might have life, and that they might have it more abundantly” (The Youth’s Instructor, August 4, 1898).

Only the Father Could Release Christ—He who died for the sins of the world was to remain in the tomb the allotted time. He was in that stony prison house as a prisoner of divine justice. He was responsible to the Judge of the universe. He was bearing the sins of the world, and His Father only could release Him. A strong guard of mighty angels kept watch over the tomb, and had a hand been raised to remove the body, the flashing forth of their glory would have laid him who ventured powerless on the earth.

There was only one entrance to the tomb, and neither human force nor fraud could tamper with the stone that guarded the entrance. Here Jesus rested during the Sabbath. But prophecy had pointed out that on the third day Christ would rise from the dead. Christ Himself had assured His disciples of this. “Destroy this temple,” He said, “and in three days I will raise it up.” Christ never committed sin, neither was guile found in His mouth. His body was to come forth from the tomb untarnished by corruption (Manuscript 94, 1897).

*****

Mark 16:2

Very early. See on Matt. 28:1. Peter. Only Mark here refers to Peter by name (cf. p. 563). Jesus’ mention of him by name was an indication that, in spite of his mistakes, Peter was still acknowledged and included among Jesus’ closest friends, because he had sincerely repented (see Matt. 26:75; Mark 14:72; DA 713).

Mark 16:6

Ellen G. White

6 (John 1:1-3, 14; Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; 4:15). Deity Did Not Die—Was the human nature of the Son of Mary changed into the divine nature of the Son of God? No; the two natures were mysteriously blended in one person—the man Christ Jesus. In Him dwelt all the fullness of the Godhead bodily. When Christ was crucified, it was His human nature that died. Deity did not sink and die; that would have been impossible. Christ, the sinless One, will save every son and daughter of Adam who accepts the salvation proffered them, consenting to become the children of God. The Saviour has purchased the fallen race with His own blood.

Mark 16:8

Any thing to any man. That is, they said nothing to those they met on their way into the city. Some have misconstrued this statement to mean that the women said nothing to the disciples, and that hence, Mark here contradicts the other gospel writers. Such a conclusion is wholly unwarranted.

Mark 16:9

When Jesus was risen. Important textual evidence may be cited (cf. p. 146) for the omission of vs. 9–20 altogether, and thus for concluding the Gospel of Mark with v. 8. Commentators favoring the omission of vs. 9–20 point to numerous differences in literary style, idiom, and wording between these verses and the preceding portion of the Gospel. These verses are called the Longer Ending of Mark. Instead of the Longer Ending a few ancient manuscripts have what is called the Shorter Ending: “But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation” (RSV). Taken as a whole, however, textual evidence favors the so-called Longer Ending. See on v. 14.

Mark 16:11

Believed not. This record of the incredulity of the disciples, even in the face of eyewitness accounts testifying that Jesus was risen, constitutes strong evidence in favor of the accuracy and reliability of the resurrection story, even to its smallest details.

Mark 16:12

After that. [The Walk to Emmaus, Mark 16:12=Luke 24:13–32. Major comment: Luke.] Another form. Possibly a reference to the resurrected body of Jesus in contrast with His pre-resurrection body, or to the fact that Jesus remained unrecognizable to the disciples on the way to Emmaus.

Mark 16:13

Neither believed they them. [First Appearance in the Upper Room, Mark 16:13=Luke 24:33–49=John 20:19–23. Major commnet: Luke and John.] See on Luke 24:34, 35, 41.

Mark 16:14

Afterward. [Second Appearance in the Upper Room, Mark 16:14=John 20:24–29. Major comment: John.] For the chronological sequence of the postresurrection appearances see Additional Note on Matt. 28. The eleven. A technically correct term for the group of Jesus’ special followers as a whole, since the apostasy and suicide of Judas left but eleven of the original twelve disciples. However, elsewhere they are still called by the familiar term, “the twelve” (see John 20:24). As they sat at meat. Several of the disciples appear to have made the upper chamber in which they had partaken together of the Last Supper, their temporary home.

Upbraided them. Unbelief, persisted in when the evidence provided is sufficient, is worthy only of condemnation. Hardness of heart. See on Ex. 4:21. One ancient manuscript, the Codex Freerianus (see p. 119), also known as the Washingtonensis, adds to v. 14 what is sometimes called the “Freer Logion.” This insertion bears unmistakable marks of being a later interpolation, and is of interest only as a textual curiosity.

Mark 16:15

Go ye. [Appearance on a Mountain in Galilee, Mark 16:15–18=Matt. 28:16–20. Major comment: Matthew.] There is nothing in the narrative here to indicate a change in time or place from those indicated in v. 14. However, these verses are probably a brief report of a portion of the extended instructions Jesus gave to some 500 who had gathered on a mountain in Galilee (see on Matt. 28:16, 19; cf. DA 818, 821). “Again and again the words were repeated, that the disciples might grasp their significance” (DA 818), a fact which may account for the various versions of the gospel commission as given by the several gospel writers.

Mark 16:16

Shall be saved. Here are presented two requirements made of those who accept the gospel proclamation—faith in Jesus, and baptism. The first is the inward acceptance of the salvation so graciously provided by the vicarious death of the world’s Redeemer; the second is the outward token of an inward change of life (see on Rom. 6:3-6). Believeth not. It is worthy of note that if any receive condemnation, it is because of disbelief. Baptism is not here referred to, one way or the other, for the inward reality of salvation far transcends in importance the outward token. Lack of baptism would simply be an outward token of an inward disbelief, which disbelief, of itself, is sufficient to bar a man from the blessings of salvation. Perhaps Jesus here foresaw that—as in the case of the thief on the cross—there would be instances in which truly converted men and women would be unable to receive the rite of baptism. Damned. Rather, “condemned.”

Mark 16:17

These signs. That is, supernatural and miraculous demonstrations of divine power (see p. 208). However, valuable as miracles are, it is not too hard to counterfeit them or to get reports of presumed miracles into circulation. These reports tend to confuse the unwary and appeal to the credulous. As a matter of fact, miracles do not constitute the strongest evidence of the genuineness of the gospel (see DA 406, 799). It should be remembered that Jesus Himself consistently refused to perform miracles as signs. Cast out devils. See Additional Note on Mark 1. New tongues. See Acts 2:4; 10:46; 19:6; 1 Cor. 12:28; 1 Cor. 14:2–5. During their previous ministry the Twelve had not been given the gift of tongues, for it was not needed. Now that there was a need, the power was bestowed upon them. See on 1 Cor. 14. 18. Serpents. See on Luke 10:19. Deadly thing. Jesus here uses illustrations of such experiences as would normally result in serious injury or death, and promises the gospel messengers that, on many occasions, they will receive special protection, according to the Father’s will. Lay hands. See on ch. 1:31.

Mark 16:19

After the Lord. [The Ascension, Mark 16:19, 20=Luke 24:50–53. Major comment: Luke.] This transitional clause makes it appear that the ascension followed

immediately the counsel of vs. 15–18. This, however, does not seem to have been the case. It is more probable that a longer interval is here referred to (see on v. 15). Right hand. The position of honor and authority. Christ’s exalted position in heaven is repeatedly the subject of comment by various NT writers (see Acts 7:55; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 1 Peter 3:22; Rev. 3:21; etc.).

Mark 16:20

They went forth. Alone alone among the gospel writers, Mark, in one bold stroke, takes note of the triumphs of the gospel accomplished by the Holy Spirit through the apostles during the first few years after the ascension. Preached every where. Such was and is the mission of Christ’s followers (see v. 15). Working with them. In the providence of God, divine power is ever to be united with human effort. Confirming the word. Partially by the evidence of divine power manifested in the “signs” referred to in vs. 17, 18. Amen. Important textual evidence may be cited (cf. p. 146) for the omission of this word.