Mark 16:14-20

2. THE GREAT COMMISSION ACCORDING TO 16:14-20

TEXT 16:14-20

And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover, So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere the Lord working with them, and confirming the word by the signs that followed, Amen.

THOUGHT QUESTIONS 16:14-20

939.

Is this the first and only time Jesus appeared to the eleven apostles at a meal?

940.

Give your definition of the word upbraided.

941.

Are unbelief and disbelief the same?

942.

How does hardness of heart relate to unbelief? Please define hardness of heart.

943.

Please mention at least three different persons or groups of persons who had seen Him after He was raised from the dead.

944.

Why was there a hesitancy in believing the report of those who had seen Him?

945.

When and where did our Lord give the commission as recorded in Mark 16:15-16?

946.

What is meant by the word world as here usedi.e., does this refer to all the world as we know itor as the apostles knew itor as our Lord knew it?

947.

What is included in the whole creation?

948.

Are we to understand the gospel to be preached is something different than the faith of Jude 1:3or the whole council of God of Acts 20:27? Cf. Acts 20:25; Acts 8:4.

949.

Are we to equate Shall be saved in Mark 16:16 with the remission of sins in Acts 2:38; washing away of sins Acts 22:16; putting on Christ of Galatians 3:27? Discuss.

950.

Is a lack of baptism included in the condemnation of Mark 16:16 b? Discuss. And these signs shall accompany them that believewho is involved in them that believe? Please note in Mark 16:14 who was lacking in faith.

951.

Read the following references and note who performed the signs: (1) Acts 8:7; Acts 16:18; (2) Acts 2:4-11; (3) Acts 28:5; (4) Acts 3:7; Acts 5:15; Acts 9:34. What is the meaning of the word sign?

952.

Were miracles ever performed as an end in themselves or always as a means to an end?

953.

Is there a time or place in the mind of Mark as he speaks of the ascension?

954.

Cf. Psalms 110:1 and show its fulfillment.

955.

Show how verse nineteen seems to be a most fitting close to the gospel of Mark.

956.

Verse twenty summarizes the theme of which book in the New Testament.

957.

Who went forth everywhere preaching? Who used the signs of Mark 16:17? For what purpose? Were the signs performed without faith?

COMMENT

TIME.Sometime after the resurrectionno definite time is indicated.

PLACE.At a meal of the apostlesno definite place indicated for Mark 16:19-20.

PARALLEL ACCOUNTS.There are no parallel accounts. There are some similar referencesi.e., Luke 24:36-43; Matthew 28:16-20; 1 Corinthians 15:6; Luke 24:47; Matthew 28:19; Acts 1:9.

OUTLINE.1. The place of the great commission, Mark 16:14. Mark 16:2. The great commission, Mark 16:15-16. Mark 16:3. The promise of signs to confirm the commission, Mark 16:17-18. Mark 16:4. Jesus went to heaven, the apostles went into the world accompanied by the promised signs, Mark 16:19-20.

INTRODUCTION

How should we regard the last twelve verses of the gospel of Mark?

By the revisers these verses are set by themselves with the remark, -The two oldest Greek manuscripts, and some other authorities, omit from Mark 16:9 to the end. Some other authorities have a different ending to the Gospel.-' Doubtless the revisers would not be understood to mean that the -different ending-' was of any value. They would only cite its existence in some ancient authorities as a sign of uncertainty as to the genuineness of the present ending. The majority of modern authorities regard these verses as the work of some other person than Mark. The most elaborate defense of their genuineness is by the Rev. J. W. Burgon (The Last Twelve Verses of St. Mark's Gospel Vindicated). The argument in their favor may be found clearly stated in Scrivener's Introduction to the Criticism of the New Testament (second edition, pp. 507-513). Dr. J. A. Broadus has argued on the same side in the Baptist Quarterly, July, 1869. The reasons for regarding the passage as the work of another hand than that of Mark are given by Alford in his Commentary, and by Meyer. The possible conjectures as to the history of the passage are given by Dr. Plumptre in Ellicott's New Testament Commentary for English Readers, It is to be noticed that the revisers do not enclose the passage in brackets as they do John 7:53 to John 8:11, evidently regarding the argument against it as less conclusive than the one against that passage.

The reasons in favor of the passage are as follows: (1) It is contained in all the ancient manuscripts except two, and in all the versions, (2) The nineteenth verse is quoted by Irenaeus (about A.D. 170) with the introduction, Mark says, at the end of the Gospel. From that time on the passage is freely cited by Christian writers generally, who treat it as they do other Scripture. (3) It has a place in the lectionaries, or selections of Scripture for public reading, which were in use in the Eastern Church certainly in the fourth century, very probably much earlier (Scrivener). It held a place of honor, indeed, in being taken as the Scripture for a special service at matins on Ascension Day. There is no question that the passage came down, to say the least, from very nearly the same date as the Gospel of Mark, or that it was generally, though not universally, accepted in the church as a part of that Gospel. (W. N. Clarke)

ANALYSIS

I.

THE PLACE OF THE GREAT COMMISSION, Mark 16:14.

1.

After several other appearances.

2.

To the eleven as they were eating.

3.

He reproved them sharply for their lack of faith in the report of those who had seen Him after His death.

II.

THE GREAT COMMISSION, Mark 16:15-16.

1.

Go into all the world preaching the good news to the whole creation.

2.

He that believes the good news and is baptized shall be saved.

3.

He who disbelieves will be condemned.

III.

THE PROMISE OF SIGNS TO CONFIRM THE COMMISSION, Mark 16:17-18.

1.

Promised upon the basis of faith.

2.

Accomplished by the authority of Christ.

3.

Cast out demons.

4.

Speak with new languages (i.e., new to the speaker).

5.

Handle serpents without harm.

6.

Suffer no ill effects from poison.

7.

Heal the sick by the laying on of hands.

IV.

JESUS WENT TO HEAVEN, THE APOSTLES WENT INTO ALL THE WORLD ACCOMPANIED BY THE PROMISED SIGNS, Mark 16:19-20.

1.

Jesus taken up into heaven by the power of God.

2.

Sat down at the right hand of God.

3.

The apostles went forth to preach everywhere.

4.

The Lord worked with them confirming the truthfulness of their message by the promised signs.

EXPLANATORY NOTES

I.

THE PLACE OF THE GREAT COMMISSION.

Mark 16:14. as they sat at meat.The circumstance that the disciples sat at meat when Jesus appeared to them, as recorded in this verse, seems to identify this appearance with that recorded in Luke 24:36-43, at which he called for food and ate it in order to convince them that he was not a spirit. And as that appearance occurred on the evening of the first day of the week, this identifies it with that recorded in John 20:19-23.

because they believed not.Mark has thus far mentioned only such testimony to the resurrection as had been discredited by the disciples, and it is true that to the extent of this testimony they believed not them who had seen him after he was risen. Yet, as we learn from Luke, this discrediting of the testimony was not universal, for they did believe the testimony of Peter (Luke 24:33-34, and comp. note on Mark 16:13).

II.

THE GREAT COMMISSION.

Mark 16:15. And he said unto them.Here there is a silent transition from the interview on the evening after the day of the resurrection, which is the subject of Mark 16:14, to one which occurred on the day of the ascension (Mark 16:19), forty days later (Acts 1:3). From Mark's narrative alone we would not be able to discover this transition, but would suppose that the words of Jesus in Mark 16:15-18 were spoken at the time of the appearance mentioned in Mark 16:14 but this is only one among many instances in which details not essential to an understanding of the chief thought to be conveyed, are omitted from one narrative but found in another.

Go ye.Here begins the Apostolic Commission, as given by Jesus on the day of his ascension. It had already been given, as recorded by Matthew, on the mountain in Galilee (Matthew 28:16-20), and now it is repeated in a slightly different form. It is properly called a commission, because it committed to the apostles what they had not before received, the authority to preach the gospel, and to announce the conditions of salvation. Hitherto they had been forbidden even to tell any man that Jesus was the Christ. (See Matthew 16:20; Matthew 17:9). Now their lips are unsealed, with this only limitation, that they are to tarry in Jerusalem until they are endued with power from on high. (Luke 24:47-49; Acts 1:7-8). Then they are to go into all the world, and preach the gospel to every creature.

Mark 16:16. He that believeth.That is, he that believeth the gospel (Mark 16:15). It was to be preached in order that it might be believed, and belief, both on this account, and because it is, from the nature of the case, a prerequisite to repentance and obedience, is the first act of compliance with its demands.

and is baptized.The collocation of the words, and the fact that baptism is an act of obedience, which could not be without faith, shows that baptism is to be preceded by faith. This commission both authorizes the apostles to baptize believers, and restricts them to believers as the subjects of baptism. No comment can make this clearer than it is made by the words of the commission itself. It is impossible, therefore, that the apostles could have found authority in their commission for baptizing infants, and it is equally impossible for modern Pedobaptists to find it (Comp. Matthew 28:19).

shall be saved.To be saved is to be made safe. It implies that the person saved was in danger, or in actual distress, and that the danger or the distress is removed. When the term refers to the eternal state it includes the resurrection from the dead, and perpetual safety from sin and suffering. But death and all suffering are but the consequences of sin, and therefore to be made safe from sin exhausts the idea of the salvation provided in the gospel. When the term saved is used in reference to the state of the Christian in this world, as it frequently is (Acts 2:47; 1 Corinthians 1:18; 1 Corinthians 15:2; Ephesians 2:5; Titus 3:5), it means that he is made safe from his past sins, which is effected by pardon and can be effected in no other way. If it be said that when a man is once saved he is saved forever, because he can not fall away, still it must be granted that the salvation affirmed of him includes the present forgiveness of his past sins. Consequently, in the statement, He that believeth and is baptized shall be saved, the salvation promised must include at least the forgiveness of sins, whatever it may be supposed to include in addition to this. It really includes no more than this, and is equivalent to the promise of pardon to all who believe and are baptized. If any man's mind revolts at the idea of placing baptism in such a connection with salvation or the forgiveness of sins, let him remember that it is Jesus who has placed it in this connection, and that when our minds revolt at any of his words or collocation of words, it is not his fault but ours. It is always the result of some misconception on our part. If one should be tempted to say. True, he that believes and is baptized shall be saved, but he that believes and is not baptized shall also be saved, let him ask himself why Jesus in this formal commission, says, He that believeth and is baptized shall be saved, if the same is true of him who is not baptized. Men do not, on solemn occasions, trifle with words in this way. If the Executive of a State should say to the convicted thieves in the penitentiary, He that will make a written pledge to be an honest man, and will restore fourfold what he has stolen, shall be pardoned, there is not a man in any penitentiary who would expect pardon without the restitution required; and if it were ascertained that the Executive meant by these words to promise pardon to all who would make the pledge, whether they would, being able, make the restitution or not, he would be justly chargeable with trifling, and also with offering different conditions of pardon to the same class of criminals. So in the present case. If he that is not baptized, being capable of the act, is as certainly saved as he that is baptized, the Saviour spoke idle words in the commission, and he offers two plans of pardon to the same class of sinners, showing partiality by offering to release one on easier terms than another. Such is the absurdity in which we are inevitably involved if we allow not the words in question their proper and natural force. When the apostles went out to preach under this commission, they knew only from its terms to whom they should promise pardon, and consequently they never encouraged any person to hope for it previous to baptism, nor gave any unbaptized person reason to think that his sins had already been forgiven. If any of the unbaptized, therefore, are pardoned, it is because God has granted to them more than he has promised. This he may unquestionably do, if the circumstances of individuals shall make it right in his eyes to do so, but of these circumstances He alone can judge, who knows all things and whose judgments are guided by infinite wisdom.

he that believeth not shall be damned.The term damned has no more reference to the eternal state than the term saved in the preceding clause. They both have primary reference to the present state, and the former is the exact counterpart of the latter. The original term means condemned, and this should be its rendering. Condemnation already rests on those who believe not (John 3:19), but the apostles are here told that it shall especially rest on those who hear the gospel and believe it not. It rests on them now, and it must, of course, rest on them forever unless, at some subsequent period of life, they shall become believers. In this way the state of condemnation which now exists will reach forward into eternity, unless its cause be removed, in like manner as the state of salvation enjoyed by the baptized believer will reach into eternity, unless it be forfeited by subsequent apostasy. It has frequently been observed, that though Jesus says, He that believeth and is baptized shall be saved, he does not, in stating the ground of condemnation, mention the failure to be baptized as part of it, but simply says, He that believeth not shall be condemned. From this it is again inferred that baptism is not one of the conditions of pardon. But the conclusion does not follow; for the fact that baptism is not mentioned in stating who shall be condemned, can never remove it from the place it occupies in stating who shall be saved. In the supposed case of the convicts above mentioned, if, after saying to all the convicted thieves, He that will make a written pledge to be an honest man, and will restore fourfold what he has stolen, shall be pardoned, the Governor had added, but he that will not make this pledge shall serve out his time in prison, none but a crazy thief could think that because restitution is not mentioned in the latter instance he would be pardoned without making restitution. Equally unreasonable is the conclusion in question. The leading thought in the commission is to state the ground on which men would be saved, and not that on which they would be damned. The apostles were to be concerned with saving men, not with damning them; consequently, Jesus tells them in detail on what ground they are promised salvation; but as damnation is his own work, not theirs, he speaks of that comprehensively by naming the one sin of unbelief which renders all acceptable obedience impossible, and is the chief cause of all condemnation. A man should come to the commission, then, not to learn how he may be damned, but how he may be saved; and this it teaches him right plainly.

The assertion, He that believeth not shall be condemned, implies that all who hear can believethat no innate or acquired incredulity can justify unbelief of the gospel. This is asserting the highest possible claim in behalf of the evidences of Christianity, and he who makes the claim is He who will judge the world at the last day. If, in the face of this declaration, any man will venture to the judgment in unbelief, alleging that the evidence is not sufficient for him, he must settle the issue with Jesus Himself.

III.

THE PROMISE OF SIGNS TO CONFIRM THE COMMISSION.

Mark 16:17-18. these signs shall follow.The promise is, not that these signs shall follow for any specified time, nor that they should follow each individual believer; but merely that they shall follow, and follow the believers taken as a body. They did follow the believers during the apostolic agenot every individual believer, but all, or nearly all, the organized bodies of the believers. This was a complete fulfillment of what was promised. He who claims that the promise included more than this, presses the words of the promise beyond what is necessary to a full realization of their meaning; and he who affirms that the signs do yet follow the believers, should present some ocular demonstration of the fact before he asks the people to believe his assertion. Signs were intended to convince the unbelievers, and they were always wrought openly in the presence of the unbelievers: let us see them, and then we will believe. Paul's expectation was that prophesying, speaking in tongues, and miraculous knowledge, would vanish away (1 Corinthians 15:8); and so they did with the death of the apostles and of those to whom they had imparted miraculous gifts.

IV. JESUS WENT TO HEAVEN, THE APOSTLES WENT INTO ALL THE WORLD ACCOMPANIED BY THE PROMISED SIGNS.

Mark 16:19. after the Lord had spoken.The statement that after the Lord had spoken to them he was received up into heaven, and sat on the righthand of God, establishes a close connection in time between the close of the speech and the ascension of Jesus. The same connection is indicated by Luke both in his gospel and in Acts, where, although he quotes none of the words reported by Mark, he reports a conversation quite similar to it which occurred on the same occasion and was immediately followed by the ascension. (See Luke 24:49-51; Acts 1:4-9.)

Mark 16:20. And they went forth.In this sentence Mark overleaps the stay of the apostles in Jerusalem, and reaches forward to the period of their greatest activity, when they went forth and preached every-where, the Lord working with them, and confirming the word with signs following. Thus he brings to a most appropriate termination his narrative of those events that had gradually prepared the apostles for the mission of mercy on which they were sent forth, and which, when recited in their preaching, led men to believe in Jesus, and to accept the offered salvation. (J. W. McGarvey)

FACT QUESTIONS 16:14-20

1189.

Why have authorities referred to the different ending of Mark?

1190.

What authority is opposed to the genuineness of the last verses? What authority is in favor of their genuineness?

1191.

Please state the three arguments in favor of the passageare these conclusive?

1192.

Show how Luke 21:36-38 and John 20:19-23 relate to Mark 16:14.

1193.

In what limited sense are we to understand the phrase they believed not?

1194.

What is the silent transition of Mark 16:14-15? On what two days do these events occur?

1195.

State the two places where the great commission was given.

1196.

What one limitation was involved in preparation before giving the great commission?

1197.

How does the commission both authorize and restrict?

1198.

It is impossible to find authority to baptize some personswho are they?

1199.

What is promised in the salvation of Mark 16:16?

1200.

The understanding of some persons would involve Jesus in partialityexplain.

1201.

Show how the use of the term condemned or damned has reference to the present and not the future.

1202.

Indicate how unreasonable it is to conclude that baptism is not necessary for salvation because it is not necessary for condemnation.

1203.

What is implied as to the ability to believe?

1204.

When and how were the words these signs shall follow fulfilled?

1205.

Do signs follow believers today? Discuss.

1206.

Show the close connection of Luke 24:49-51, Acts 1:4-9, and Mark 16:19.

1207.

Show how Mark 16:20 is an appropriate termination of Mark's narrative.