Mark 16

Cecil Rhodes devoted his life to British expansion in South Africa, plus making a fortune in diamonds.

He was not yet fifty years old when he died, and his last words were, “So little done, so much to do.”

“I have glorified thee on the earth,” Jesus said to His Father; “I have finished the work which thou gavest me to do” (John 17:4). It would be wonderful if all of us could give that same kind of report when we get to the end of life’s journey. To know that we have accomplished His work and glorified His name would certainly make us look back with thanksgiving and ahead with excitement and anticipation.

The four events described in this final section of Mark give us the climax of the gospel story and the historical basis for the message of the gospel (1 Cor. 15:1–8).

Jesus Christ was “delivered for our offenses, and was raised again for our justification” (Rom. 4:25). A dead Savior cannot save anybody. The resurrection of Jesus Christ from the dead is as much a part of the gospel message as His sacrificial death on the cross (1 Cor. 15:1–8). In fact, in the book of Acts, the church gave witness primarily to the resurrection (Acts 1:22; 4:2, 33).

The resurrection proves that Jesus Christ is what He claimed to be, the very Son of God (Rom. 1:4). He had told His disciples that He would be raised from the dead, but they had not grasped the meaning of this truth (Mark 9:9–10, 31; 10:34). Even the women who came early to the tomb did not expect to see Him alive. In fact, they had purchased spices to complete the anointing that Joseph and Nicodemus had so hastily begun.

When you combine the accounts in the Gospels, you arrive at the following probable order of resurrection appearances on that first day of the week: (1) to Mary Magdalene (John 20:11–18 and Mark 16:9–11), (2) to the other women (Matt. 28:9–10), (3) to Peter (Luke 24: and 1 Cor. 15:5), (4) to the two men going to Emmaus (Mark 16: and Luke 24:13–32), and (5) to ten of the disciples in the Upper Room (Mark 16: and John 20:19–25).

It was still dark when Mary Magdalene, Mary the mother of James, Salome, and Joanna (Luke 24:10) started out for the tomb (John 20:1), and they arrived at early dawn (Luke 24:1). Their first surprise was finding the stone already rolled away from the door (Matt. 28:2–4) so that they were able to enter into the tomb. The second surprise was meeting two angels in the tomb (Luke 24:4; Mark focused on only one angel), and the third surprise was hearing the message they delivered. No wonder the women were amazed!

The message was that Jesus was not there: He had risen from the dead, and He was going before them into Galilee where He would meet them. The women were the first messengers of the glorious resurrection message! Note that there was a special word of encouragement for Peter (Mark 16:7), and keep in mind that Mark wrote his gospel with Peter’s assistance.

Mary Magdalene ran to tell Peter and John what she had discovered (John 20:2–10), and then she lingered at the tomb after they left. It was then that Jesus appeared to her (John 20:11–18). From her conversation with Jesus, it seems that Mary did not fully grasp what the angels had said, but she was the first believer to see the risen Christ. Mark 16: may give the idea that all the women fled, but Mark 16: states that Mary met Jesus personally.

After He appeared to Mary, Jesus met the other women as they were on their way to report their conversation with Jesus to the disciples (Matt. 28:9–10). Initially, the women were both joyful and afraid, but after they met the risen Christ, they found the disciples and shared the good news (Matt. 28:8). It is one thing to hear the message and quite something else to meet the risen Lord personally. When you meet Him, you have something to share with others.

The emphasis in Mark 16:9–14 is on the unbelief of the disciples, who were mourning and weeping instead of rejoicing at the good news. Was it because they were prejudiced against the witness of the women? Perhaps, for the testimony of a woman was not accepted in a Jewish court. But even when the two Emmaus disciples gave their witness, not everybody believed. (Compare Mark 16: with Luke 24:33–35.) Apparently there was division in the Upper Room until Jesus Himself appeared.

But when He did appear, He reproached them for their unbelief, which was caused by their hardness of heart (see Mark 6:52; 8:17). He was making it clear that the witnesses of His resurrection could and should be trusted. The phrase “the Eleven” in Mark 16: simply means “the apostles,” because there were only ten of them together at that time, since Thomas was absent (John 20:19–25).

Before His ascension forty days later, the Lord gave several commissions to His followers (Matt. 28:18–20; Luke 24:47–49; John 20:21; 21:15–17; Acts 1:4–8). The one Mark gives probably is a part of the Great Commission that Jesus gave on a mountain in Galilee (Matt. 28:16–20).

In this commission, Jesus pointed out our message and our ministry, and then backed it up with the miraculous credentials that only He could give. The message is the gospel, the good news of salvation through faith in Jesus Christ. The ministry is to share this message with the whole world.

A superficial reading of Mark 16:15–16 would suggest that sinners must be baptized to be saved, but this misinterpretation disappears when you note that the emphasis is on believing. If a person does not believe, he is condemned, even if he has been baptized (see John 3:16–18, 36). It was expected in the early church that believers would be baptized (Acts 2:41; 10:44–48).

When God sent Moses to challenge Pharaoh in Egypt, He gave him special miracles to perform as his divine credentials, proving that he was sent from God (Ex. 4:1–9). This was also true of some of the prophets (1 Kings 18; 2 Kings 2:14–25). The apostles were also given special “signs” that enforced their message (Acts 19:11–12; 2 Cor. 12:12; Heb. 2:3–4). Of themselves, miracles do not prove that a person has been sent by God, for the message must also be true to God’s Word (see 2 Thess. 2; Rev. 13).

Most of the signs listed here did take place in the days of the apostles and are recorded in the book of Acts. The closest thing we have to taking up serpents is Paul’s experience on Malta (Acts 28:3–6), but we have no biblical record of anyone drinking poison and surviving. No doubt God has performed many wonders for His own that we know nothing about, but we shall learn about them in heaven.

It is tragic when well-meaning but untaught people claim these signs for themselves and then die because of snake bites or poison. Of course, the excuse is given that they did not have enough faith! But whatever is not of faith is sin (Rom. 14:23); therefore, they should not have done it in the first place.

The person who takes up serpents just to prove his or her faith is yielding to the very temptation Satan presented to Jesus on the pinnacle of the temple (Matt. 4:5–7): “Cast Yourself down and see if God will take care of You,” Satan said in effect. He wants us to “show off” our faith and force God to perform unnecessary miracles. Jesus refused to tempt God, and we should follow His example. Yes, God cares for His children when, in His will, they are in dangerous places, but He is not obligated to care for us when we foolishly get out of His will. We are called to live by faith, not by chance, and to trust God, not tempt Him.

In a remarkable way, the gospel of Mark parallels the great “Servant passage” in Philippians 2.

He came as a Servant (Phil. 2:1–7)—Mark 1—13 He died on a cross (Phil. 2:8)—Mark 14—15

He was exalted to glory (Phil. 2:9)—Mark 16 Both Paul and Mark emphasize the need for God’s people to get the message out to all nations (Mark 16:15–16; Phil. 2:10–11), and there is the added assurance that God is at work in and through them (Mark 16:19–20; Phil. 2:12–13).

Our Lord’s ascension marked the completion of His earthly ministry and the beginning of His new ministry in heaven as High Priest and Advocate for His people (Heb. 7—10; 1 John 2:1–3). The “right hand of God” is the place of honor and authority (Ps. 110:1; 1 Peter 3:22). Our Lord is like Melchizedek, King of Righteousness and King of Peace (Gen. 14:17–19; Heb. 7:2).

One of His heavenly ministries is that of enabling His people to do His will (Heb. 13:20–21). It is fitting that the gospel of the Servant should end with this reference to work, just as it is fitting for Matthew, the gospel of the King, to end with a reference to His great authority. By His Holy Spirit, the Lord wants to work in us (Phil. 2:12–13), with us (Mark 16:20), and for us (Rom. 8:28).

The apostles and prophets laid the foundation for the church (Eph. 2:20), so their work is finished and the apostolic signs have ceased. But the Lord’s working has not ceased, and He is still working in and through His people to save a lost world. His Servant-Son Jesus returned to heaven, but He still has His people on earth who can be His servants, if they will.

What a privilege to have the Lord working with us!

What an opportunity and obligation we have to carry the gospel to the whole world!

“For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:45).

L U K EAre you serving—or are you expecting others to serve you?

L u k e Key theme: Our Lord’s journeys as the Son of Man Key verse: Luke 19:

A. Birth announcements—1:5–56 B. The babies are born—1:57—2:

C. Jesus’ childhood and youth—2:21–52 D. Jesus’ baptism and temptation—3:1—4: