John Gill's Exposition of the Entire Bible.
John Gill's Exposition of the Entire Bible.
Mark 15:1
Ver. 1. And straightway in the morning,.... As soon as it was break of day, or daylight appeared:
the chief priests held a consultation with the elders and Scribes; who were the principal men in the sanhedrim:
and the whole council; which, on this extraordinary occasion, was convened; the result of which was, to bind Jesus, and deliver him up to the Roman governor, to be put to death by him, as a seditious person, and an enemy to Caesar, and accordingly they did so:
and bound Jesus, and carried him away, and delivered him to Pilate. The Syriac and Persic versions add, "the governor";
See Gill on "Mt 27:1",
See Gill on "Mt 27:2".
Mark 15:2
Ver. 2. And Pilate asked him, art thou the king of the Jews?.... Which either he had heard before that it was said by him, and his followers; or was what the Jews now suggested to him as his crime, which they desired sentence of death might pass upon him:
and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; See Gill on "Mt 26:25"; for so he was in a sense, in which he explained himself to Pilate's satisfaction,
Joh 18:36;
See Gill on "Mt 27:11".
Mark 15:3
Ver. 3. And the chief priests accused him of many things,.... As that he was a magician, and a blasphemer, and gave out that he was the Son of God; and that he made himself a king, and even forbad the people to give tribute to Caesar, and moved discord, sedition, and rebellion throughout the land;
but he answered nothing. This clause is wanting in the Vulgate Latin, Syriac, Arabic, and Persic versions; but is in the Greek text of the Complutensian edition, and in the Ethiopic version, and agrees with Mt 27:12,
See Gill on "Mt 27:12".
Mark 15:4
Ver. 4. And Pilate asked him again,.... In the presence of the chief priests, who laid so many things to his charge; for the former question was put, when Jesus and he were alone in the judgment hall, whither the Jews would not enter for fear of being defiled; see
John 18:28;
saying, answerest thou nothing behold how many things they witness against thee? The charges were many, and very heinous, and which Pilate thought called for self-defence; See Gill on "Mt 27:13".
Mark 15:5
Ver. 5. But Jesus yet answered nothing,.... He still continued silent, and made no defence for himself, which the governor was willing to give him an opportunity to make, and, as his friend, urged him to it:
so that Pilate marvelled; what should be the meaning of his silence, when he was so capable of defending himself, and was so innocent, as Pilate himself was ready to believe; and yet the things he was charged with were of, the highest nature, and by persons of the greatest figure in the nation; so that his silence exposed him to a great deal of danger, which Pilate thought might easily be avoided by answering for himself; See Gill on "Mt 27:14".
Mark 15:6
Ver. 6. Now at that feast,.... The feast of the passover, which was at that instant; see Joh 18:39. The Syriac, Arabic, Persic, and Ethiopic versions read, "at every feast"; as if the following custom was used at every feast in the year, at the feasts of pentecost and tabernacles, as well as at the passover; whereas it was only at the latter:
he released unto them one prisoner, whomsoever they desired; of this custom See Gill on "Mt 27:15".
Mark 15:7
Ver. 7. And there was one named Barabbas,.... A prisoner of that name at Jerusalem;
which lay bound with them that had made insurrection with him: he had been at the head of a seditious mob, and he and his accomplices were taken and put in prison:
who had committed murder in the insurrection; which may be connected either with Barabbas, and read in the singular number, as it is in the Vulgate Latin version, "he had committed"; or with the seditious persons he lay bound with, and be read in the plural number, "they had committed murder", as it is in the Syriac, Arabic, and Persic versions; and so in the ancient copies; and the Ethiopic renders it, "he was bound with seditious persons and murderers"; though, no doubt, he was guilty of murder as well as they; and so Peter calls him a murderer, Ac 3:14. About this time murders were very frequently committed: the Jews say {r} that
"from the time that murderers increased, the slaying of the red heifer ceased; (the reason the commentators {s} give, is, because they were known who were accustomed to commit murder;) and that was from the time that Eleazar ben Dinai came, and Techinah ben Perishah he was called; and they called him again the son of a murderer;''
See Gill on "Mt 27:16".
{r} Misn. Sota, c. 9. sect. 9. Maimon. Hilch. Rotzeach. c. 9. sect. 12. {s} Jarchi & Bartienora in ib.
Mark 15:8
Ver. 8. And the multitude crying aloud,.... The Vulgate Latin and Ethiopic versions read, and when the "multitude", or "people went up", to the place called the pavement, where the judgment seat was; and so it is read in Beza's most ancient copy; but the former reading is to be preferred:
began to desire [him to do] as he had ever done to them: that is, release a prisoner to them, as he had done at every passover, since he had been a governor over them.
Mark 15:9
Ver. 9. But Pilate answered them; saying,.... Being satisfied of the innocence of Jesus, and being willing to dismiss him:
will ye that I release unto you the king of the Jews? he who is called so; and which he either said by way of derision both of Christ, and them; or else in order to prevail upon them to ask his release, it being scandalous and reproachful to put their king to death.
Mark 15:10
Ver. 10. For he knew that the chief priests,.... The Persic version reads in the singular, "the chief of the priests", or the high priest, Caiaphas,
had delivered him for envy; at his popularity through his doctrine and miracles, and not from any principle of equity and justice, or from any regard to Caesar; See Gill on "Mt 27:18".
Mark 15:11
Ver. 11. But the chief priests moved the people,.... Greatly solicited and persuaded them, both in person, and by their officers they employed, and dispersed among them, to make use of arguments with them to prevail upon them:
that he should rather release Barabbas unto them; than Jesus of Nazareth; choosing rather to have a murderer granted unto them, than the holy and just one. The Persic version, as before, reads, "the chief of the priests"; but they were all concerned, and were the most active men in bringing about the death of Christ; though Caiaphas was behind none of them in envy, rage, and malice;
See Gill on "Mt 27:20".
Mark 15:12
Ver. 12. And Pilate answered and said again unto them,.... Being astonished that they should ask the release of such an infamous person; and being very desirous of saving Jesus:
what will ye then that I shall do unto him, whom ye call the king of the Jews? at least many of you; would you have me put him to death? surely this can never be desired; or would you have me inflict some slight punishment on him, as scourging him, and so dismiss him?
See Gill on "Mt 27:22".
Mark 15:13
Ver. 13. And they cried out again, crucify him. For they had cried so once before, though Matthew and Mark relate it not, yet Luke does, Lu 23:21.
Mark 15:14
Ver. 14. Then Pilate said unto them,.... The third time,
Lu 23:22;
why, what evil hath he done? worthy of death. They had charged him with many things, but proved nothing against him. Pilate could find no fault in him, and judged him an innocent person, and therefore was loth to condemn him:
and they cried out the more exceedingly; with louder voices, and greater vehemency, the more they found he was inclined to save him:
crucify him; nothing short of death would satisfy them, and no other death but that of the cross; See Gill on "Mt 27:22",
See Gill on "Mt 27:23".
Mark 15:15
Ver. 15. And so Pilate, willing to content the people,.... To satisfy and make them easy, who were become very noisy and tumultuous, and fearing the consequences of their resentment, should he not comply, of which he had formerly had experience; therefore to humour them, and keep in their favour, after he had washed his hands, to testify his innocence in the matter,
he released Barabbas unto them; the seditious person, robber, and murderer, as they desired:
and delivered Jesus when he had scourged him; or having scourged him; for this he had done before, hoping the Jews would have been satisfied with that, and not have insisted on any further punishment. The Arabic version very wrongly renders the words, "and delivered unto them Jesus, that he might be scourged": as if this was afterwards to be done by the Jews, or Roman soldiers; whereas he had scourged him before, and now delivered him
to be crucified, as they desired; in which he acted contrary to law and justice, to the violation of his own conscience, and merely to gratify the humour of the people; See Gill on "Mt 27:26".
Mark 15:16
Ver. 16. And the soldiers led him away into the hall,.... From the place called the pavement, where was the judge's bench, from which he passed sentence on Christ, to a large room,
called the praetorium, or judgment hall; being the hall, or room, where the praetor, or Roman magistrate, kept his court of judicature; and is the same place the Jews would not go into, lest they should be defiled, and become unmeet to eat the Chagigah that day; and into which Pilate had Jesus more than once alone,
Joh 18:28, but now he had a large company with him:
and they call together the whole band; very likely the soldiers, into whose custody Jesus was put, and who led him away, were the four soldiers that attended his crucifixion, and parted his garments; but for greater diversion they got together the whole band to which they belonged; See Gill on "Mt 27:27".
Mark 15:17
Ver. 17. And they clothed him with purple,.... Matthew calls it a "scarlet" robe; and the Persic version here renders it a "red garment": it was of a colour resembling purple; it was pretty near it, and therefore so called; which is what kings were used to wear; and so in derision of him, as a king, clothed him with this mock purple robe; and which was very likely one of the soldiers' old coats:
and platted a crown of thorns, and put it about his head; for a crown, and also a reed in his hand, instead of a sceptre, as Matthew relates; See Gill on "Mt 26:28",
See Gill on "Mt 26:29".
Mark 15:18
Ver. 18. And began to salute him, hail, king of the Jews!] In a mock way, wishing him long life and prosperity, as if he was a king just come to his throne, and this was his coronation day.
Mark 15:19
Ver. 19. And they smote him on the head with a reed,.... Or cane, a walking stick which they had put into his hands for a sceptre: this they took out again, and struck him on the head with it, which drove the sharp pointed thorns into his temples:
and did spit upon him; "upon his face", as the Syriac, Arabic, and Persic versions read:
and bowing their knees, as to a sovereign prince,
worshipped him; saying the above words, hail, king of the Jews?
See Gill on "Mt 27:29",
See Gill on "Mt 27:30".
Mark 15:20
Ver. 20. And when they had mocked him,.... To their satisfaction, and had had enough of this sort of diversion:
they took off the purple from him; and so, in their way, unkinged him;
and put his own clothes on him: both that he might be known to be the same person; and that the four soldiers, who had the charge of him, might have the perquisites of his clothes at his execution:
and led him out to crucify him: they led him out of the "praetorium", or judgment hall, and through the city, without the gates of it, to the usual place of crucifixion; he bearing his own cross, when first led out.
Mark 15:21
Ver. 21. And they compel one Simon a Cyrenian,....
See Gill on "Mt 27:32";
who passed by; as they were leading Jesus to be crucified:
coming out of the country; from some country village hard by, according to the Syriac, and Vulgate Latin versions; or out of the field, as the Persic and Ethiopic: he might have been in the field, about some rural business; or, as Dr. Lightfoot conjectures, to fetch wood from thence, which was lawful to be done on a feast day, with some provisos, according to the Jewish canon, which runs thus {t};
"they may bring wood out of the field, (i.e. on a feast day, as this was,) of that which is gathered together, and out of a place that is fenced about, and even of that which is scattered abroad: what is a fenced place? whatever is near to a city, the words of R. Judah. R. Jose says, whatever they go into by a door, and even within the border of the sabbath.''
And according to the commentators {u}, it must be wood that is gathered together, and that lies not in an open field, but in a fenced place, and this near the city; at least with in two thousand cubits, a sabbath day's journey.
The father of Alexander and Rufus; who were men well known when Mark wrote his Gospel, and very likely men of eminence among Christians: mention is made of Alexander in Ac 19:33 and of Rufus, in
Ro 16:13, which some have thought the same as here; but whether they are or not, is not certain: however, they obliged "Simon"
to bear his cross: the cross of Christ, after him;
See Gill on "Mt 27:32".
{t} Misn. Betza, c. 4. sect. 2. {u} Maimon. & Bartenora in ib. Vid. Maimon. Hilch. Yom Tob, c. 2. sect. 14.
Mark 15:22
Ver. 22. And they bring him unto the place, Golgotha,.... A famous, or rather an infamous one, well known, and much noted for the many executions there:
which is, being interpreted, the place of a skull; because the skulls of men that had been executed and buried there, being dug up again, lay scattered about; See Gill on "Mt 27:33".
Mark 15:23
Ver. 23. And they gave him to drink wine mingled with myrrh,.... Wine mingled with frankincense was what was usually given by the Jews to persons going to die {w}:
"he that goes to be executed they mix for him, Nyy lv owkb
hnwbl lv jrwq, "a grain of frankincense in a cup of wine", that his mind may be disturbed, or not sensible; as it is said, Pr 31:6, "give strong drink to him that is ready to perish, and wine to the bitter in soul": and the tradition is, that the honourable women in Jerusalem gave this freely, and brought it them; and if they did not, it was provided by the congregation,''
at the public expense; the design of it was to intoxicate, that they might not feel their pain and misery: but neither the rich women in general, nor were the public so disposed towards Christ, as to provide such a potion for him: it is most likely therefore that this was prepared by his friends, as Mary Magdalene, Martha, and others, in order to cheer and refresh his spirits; and was different from what the soldiers gave him, which was vinegar mixed with gall, though the Persic version so reads here:
but he received it not; nor would he so much as taste of it, as he did of the other, to show that he needed no such outward means to support his spirits, nor desired any allay of his sorrows, and was not afraid to meet death in all its terrors; and besides, he had said he would drink no more of the fruit of the vine till he drank it new in his Father's kingdom, Mt 26:29;
See Gill on "Mt 27:34".
{w} T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, sect. 10. fol. 193. 4. Maimon. Hilch. Sanhedrin, c. 13. sect. 2, 3. Moses Kotsensis Mitzvot Tora, pr. affirm. 98.
Mark 15:24
Ver. 24. And when they had crucified him,.... Had fastened him to the cross, and reared it up, and he was hanging upon it:
they parted his garments, casting lots upon them, what every man should take. This last clause, "what every man should take", is left out in the Arabic version. His garments they divided into four parts; and each soldier, as there were four of them, took a part; and upon his vesture, or seamless coat, because they would not rend it, they cast lots who should have it, and so fulfilled a prophecy in Ps 22:18;
See Gill on "Mt 27:35".
Mark 15:25
Ver. 25. And it was the third hour, and they crucified him. The time of the daily sacrifice of the morning, at which the priests ought to have been; and the time when the sanhedrim usually began to sit {x}; for
"the grand sanhedrim sat from the daily sacrifice of the morning, to the daily sacrifice of the evening:''
but this being an extraordinary case, and they in a hurry to put Jesus to death, had been sitting up all night; and early in the morning had procured the sentence of death on him, which they were going to execute by the time they used to sit: this was about nine o'clock in the morning, and takes in the time between that and twelve at noon. The Ethiopic version reads, "and it was the sixth hour", to make it agree with Joh 19:14; and for the reconciling of these two places, See Gill on "Joh 19:14".
{x} Maimon. Hilch. Sanhedrin, c. 3, sect. 1.
Mark 15:26
Ver. 26. And the superscription of his accusation,.... Or "the cause of his death", as the Syriac and Persic versions read; the crime for which he suffered:
was written; over his head, upon the cross, to which it was fastened; the sum of which was,
the king of the Jews; See Gill on "Mt 27:37".
Mark 15:27
Ver. 27. And with him they crucified two thieves,.... For his greater reproach;
the one on his right hand, and the other on his left; as if he had been one of them, and a principal among them; See Gill on "Mt 27:38".
Mark 15:28
Ver. 28. And the Scripture was fulfilled, which saith,.... In
Isa 53:12;
and he was numbered with the transgressors: he was no transgressor of the law of God himself, but was perfectly conformable to it in his holy nature, harmless conversation, and complete obedience: he knew no sin, nor committed any in thought, word, or deed, nor could any be found in him by men or devils; and yet he was traduced as a sinner, and charged with many foul things, none of which could be proved upon him: but inasmuch as he stood in the room, and stead of sinners, and had all the sins of his people imputed to him, and laid upon him, with his own consent, he was treated by the justice of God as if he had been a transgressor, and was reckoned as such; of which his being placed between two thieves, was a symbol and representation: hence he was stricken, and wounded, and died, for the sins of those in whose place he stood. The fifty third chapter of Isaiah, where this passage stands, is a manifest prophecy of the Messiah, as several of the Jewish writers themselves, both ancient and modern, acknowledge; though some would apply it to some other persons {y}.
{y} See my Book of the Prophecies of the Old Testament, &c. p. 160, 161, &c.
Mark 15:29
Ver. 29. And they that passed by,.... In the road, and went by the cross. The Arabic version adds, "before him", Christ, as he hung on the cross:
railed on him, wagging their heads; gave him opprobrious language, and used indecent gestures;
and saying, ah! thou that destroyest the temple; the Vulgate Latin version adds, "of God":
and buildest it in three days; thou poor vain miserable creature, that boasted of thy power, where art thou now? and what dost thou think of thyself?
Mark 15:30
Ver. 30. Save thyself, and come down from the cross. Suggesting that if he was what he had pretended to be, and could do what he gave out he could, he might easily free himself from the cross, and make his escape; See Gill on "Mt 27:39",
See Gill on "Mt 27:40".
Mark 15:31
Ver. 31. Likewise also the chief priests mocking,.... Or "laughed at one another", as the Syriac version renders it, having gained their point, and satiated their revenge on him:
said among themselves with the Scribes; who were likewise his implacable enemies;
he saved others, himself he cannot save; See Gill on "Mt 27:41",
See Gill on "Mt 27:42".
Mark 15:32
Ver. 32. Let Christ the king of Israel,.... Who sets up for the Messiah, and whose followers call him the king of Israel, whom the nation expected: and if he is so, let him
descend now from the cross, that we may see; see him come down, and be eyewitnesses of his power:
and believe; that he is the Messiah that was prophesied of, and has been waiting for:
and they that were crucified with him reviled him; that is, the thieves, at least one of them; See Gill on "Mt 27:44".
Mark 15:33
Ver. 33. And when the sixth hour was come,.... Or twelve o'clock at noon, having hung upon the cross from about the third hour, or nine in the morning:
there was darkness over the, whole land until the ninth hour; or three o'clock in the afternoon. The Ethiopic version renders the whole thus, "and when it was noon, the sun was darkened, and the whole world was darkened until the ninth hour";
See Gill on "Mt 27:45".
Mark 15:34
Ver. 34. And at the ninth hour Jesus cried with a loud voice,....
See Gill on "Mt 27:46";
saying, Eloi, Eloi, lama sabachthani? in Matthew it is, "Eli, Eli", Both "Eli" and "Eloi", are Hebrew words, and signify the same; and are both used in Ps 22:1, from whence the whole is taken:
which is, being interpreted, my God, my God, why hast thou forsaken me? See Gill on "Mt 27:46".
Mark 15:35
Ver. 35. And some of them that stood by,.... The cross:
when they heard [it]; the loud voice of Jesus, and the words he uttered:
said, behold he calleth Elias; whom they ignorantly, or wilfully took for Eloi; See Gill on "Mt 27:47".
Mark 15:36
Ver. 36. And one ran and filled a sponge full of vinegar,.... Christ at the same time saying, I thirst; see Joh 19:28;
and put it on a reed; an hyssop stalk, Joh 19:29;
and gave him to drink; and so fulfilled a prophecy in Ps 69:21;
saying, or "they said", as the Syriac version reads it; not he that fetched the sponge, but the others that were with him, and which agrees with Mt 27:27;
let alone; as forbidding him to go near him, and offer him any thing to drink:
let us see whether Elias will come and take him down; from the cross; See Gill on "Mt 27:49".
Mark 15:37
Ver. 37. And Jesus cried with a loud voice,.... A second time, and said the words which are in Lu 23:46 and in Joh 19:30
and gave up the ghost. The Syriac version renders it, "and finished": his life, his days, his race, his ministry, and the work which was given him to do; See Gill on "Mt 27:50".
Mark 15:38
Ver. 38. And the vail of the temple was rent in twain, from the top to the bottom. At which time also there was an earthquake, and the rocks were rent, and graves were opened, as Matthew relates,
See Gill on "Mt 27:51",
See Gill on "Mt 27:52".
Mark 15:39
Ver. 39. And when the centurion, which stood over against him,.... To watch him, that nobody released him, and that he did not come down from the cross himself;
saw that he so cried out, and gave up the ghost; that he cried with so loud and strong a voice, and the next moment expired:
he said, truly this man was the Son of God; and so said the rest of the soldiers that were with them, as appears from Mt 27:54,
See Gill on "Mt 27:54".
Mark 15:40
Ver. 40. There were also women looking on afar off,.... At some distance from the cross, observing what was said and done;
among whom was Mary Magdalene; who had received great favours from Christ:
and Mary the mother of James the less; or "little", so called to distinguish him from James the son of Zebedee, and because he might be little of stature: nor was it unusual with the Jews to distinguish persons after this manner: so we read {z} of R. Jesa,
aryez, "the little", and of Samuel, Nwjqh, "the little" {a}, which some have thought to be the Apostle Paul, so called from the littleness of his stature:
and of Joses; or "Joseph", as the Vulgate Latin and Ethiopic versions read;
and Salome; the mother of Zebedee's children, James and John;
See Gill on "Mt 27:56". This was a common name among the Jews; Herod had a sister and a daughter of this name; and the daughter of Herodias, who demanded the head of John, the Baptist, was of this name; and it is the same with Shalom: we read {b} of one Imme Shalom, or mother Shalom, wife of R. Eliezer, and sister to Rabban Gamaliel. Salome, with the Ethiopians {c}, is said to be Mary's midwife, and to accompany Christ, with Mary, and Joseph, when they fled into Egypt.
{z} Zohar in Exod. fol. 63. 2. & passim. {a} T. Bab. Beracot, fol. 28. 2. & 29. 1. {b} T. Bab. Sabbat, fol. 116. 1. {c} Ludolph. Lex. Ethiop. p. 525, & Castell. Lex. Polyglot, col. 3767.
Mark 15:41
Ver. 41. Who also, when he was in Galilee, followed him,.... Wherever he went in Galilee, and from thence to Jerusalem:
and ministered unto him; of their worldly substance, Lu 8:3:
and many other women which came up with him into Jerusalem; from the same parts; see Mt 27:55.
Mark 15:42
Ver. 42. And now when the even was come,.... "Of the preparation", as the Syriac version reads; or "the night of the sixth day":, as the Persic version renders it, "Friday" night:
because it was the preparation; of the passover, and of the sabbath, when they prepared their food, and got it ready for the ensuing sabbath, on which it was not lawful to dress any;
that is, the day before the sabbath; that is, Friday; on which day, it is clear, Christ suffered, died, and was buried.
Mark 15:43
Ver. 43. Joseph of Arimathea, an honourable counsellor,.... A man of a good aspect, well dressed, and that behaved well and honourably in his office, as a counsellor: he seems to have been a priest, and one of the bench of priests that sat in the high priest's chamber, which is called, yjwwlb tkvl, "the chamber of the counsellors" {d}; with whom he advised there, in matters of moment:
which also waited for the kingdom of God; for the coming and kingdom of the Messiah, for the Gospel dispensation, the world to come, the Jews were so much in expectation of.
Came and went in boldly unto Pilate; not now ashamed of Christ, or afraid openly to appear in his cause, and declare himself a lover of him, a believer in him, and a disciple of his, though he formerly was:
and craved the body of Jesus; desired leave to take it down from the cross, and bury it; See Gill on "Mt 27:58".
{d} T. Bab. Yoma, fol. 3. 2. & Hieros. Yoma, fol. 38. 3.
Mark 15:44
Ver. 44. And Pilate marvelled if he were already dead,.... For death, by crucifixion, was a slow lingering death; persons that were in their full strength hung a great while before they expired; and the two thieves, which were crucified with Christ, were not dead when he was:
and calling unto him the centurion; who was set to watch him:
he asked him, whether he had been any while dead; he inquired of him, whether he was dead, and how long he had been dead.
Mark 15:45
Ver. 45. And when he knew it of the centurion,.... Who might inform him of his giving up the ghost after he had cried with a loud voice, which so much affected him; and how he was found to be really dead when they came to break the legs of the malefactors; and how that one of the soldiers pierced his side with a spear, from whence flowed blood and water; so that there was no room to doubt of his being really dead; with which Pilate being satisfied,
he gave the body to Joseph; ordered it to be given to him; gave him leave to take it down from the cross, and inter it.
Mark 15:46
Ver. 46. And he bought fine linen,.... That is, Joseph, as is expressed in the Vulgate Latin, Syriac, and Persic versions; which, when he had done, as is highly probable, in the city of Jerusalem, he went to Mount Calvary,
and took him down; took the body of Christ down from the cross; though, no doubt, with the assistance of others, or by others, and not he himself, at least not alone:
and wrapped him in the linen; wound him up in it, as was the manner of the Jews; See Gill on "Mt 27:59";
and laid him in a sepulchre, which was hewn out of a rock, and rolled a stone unto the door of the sepulchre;
See Gill on "Mt 27:60".
Mark 15:47
Ver. 47. And Mary Magdalene, and Mary the mother of Joses,.... Or Joseph, as the Vulgate Latin and Ethiopic versions read:
beheld where he was laid: very likely they saw Joseph, and his men, take him down from the cross, and they followed him, and observed where he laid him; or, as the Ethiopic version reads, "where they buried him"; placing themselves, as Matthew suggests, right "over against the sepulchre", Mt 27:61; so that they were witnesses of his death, and of his burial, as they afterwards were of his resurrection from the dead.
John Gill's Exposition of the Entire Bible.
Mark 16:1
Ver. 1. And when the sabbath was past,.... "In the end of it", as Matthew says, Mt 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 "Mt 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, Lu 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, Mytm lv Mymvbh, "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, Mymvb ynmb wtwa Nyko, "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.
Mark 16:2
Ver. 2. And very early in the morning, the first day of the week,.... See Gill on "Mt 28:1".
They came to the sepulchre at the rising of the sun; of the sun of righteousness, as Mr. Mede observes; or rather, of the natural sun: for though it was dark when they set out, and when it dawned towards the first day, yet by that time that they all got to the sepulchre, the sun was rising; the Jews say {g}, that
"from the ascending of the morning, or break of day, until the sun rises, is an hour and a half.''
And so much time may very well be allowed the women, from their setting out, to their coming to the sepulchre. Moreover, they say {h}, that
"from the hind of the morning, to the time the east is enlightened, a man may walk four miles, and from the time that the east is enlightened, hmxh Untv de, "until the sun rises", four miles.''
But women must not be thought to walk so fast: let it be observed, that Christ, who is called the hind of the morning, Ps 22:1 (title, "Aijeleth Shahar"), and the morning star, Re 22:16, rose at this time.
{g} Piske Tosaphot in Pesach. art. 44. {h} T. Hieros. Beracot, fol. 2. 3. Bereshit Rabba, sect. 50. fol. 45. 2.
Mark 16:3
Ver. 3. And they said among themselves,.... Either before they set out, or as they were going along:
who shall roll us away the stone from the door of the sepulchre? Which they saw was placed there by Joseph, or his orders: this was the only difficulty they had, that they were aware of; for they seem to know nothing of the sealing of the stone, and of the watch that was set to guard the sepulchre: things which were done on the sabbath day, on which they rested: for had they, in all likelihood they would never have attempted to have gone to it; the guard of soldiers would have been a sufficient discouragement: but all their concern was, how, and by whom, the stone should be rolled away, that lay at the door of the sepulchre; and perhaps their concern might be, not only on account of the largeness of the stone, as being too much for them to remove, but because such a stone defiled by touching it, according to the Jewish traditions {i}.
{i} Misn. Oholot, c. 2. sect 4.
Mark 16:4
Ver. 4. And when they looked,.... Towards the sepulchre, as they came near it:
they saw that the stone was rolled away; they perceived it lay at some distance from the door of the sepulchre, which doubtless was very grateful, and matter of rejoicing to them:
for it was very great; these words are to be read, in connection with the preceding verse; for they are not a reason, why when they looked towards the sepulchre, they saw the stone rolled, because it was a very large one, and so easily to be seen at a distance; but a reason why they were so thoughtful and concerned, who should roll it away for them, it being so big, that they could not think that they were able to do it themselves.
Mark 16:5
Ver. 5. And entering into the sepulchre,.... For the sepulchres of the Jews were made so large, that persons might go into them: the rule for making them is this {k};
"he that sells ground to his neighbour to make a burying place, or that receives of his neighbour to make a burying place, must make the inside of the cave four cubits by six, and open in it eight graves; three here, and three there, and two over against them: and the graves must be four cubits long, and seven high, and six broad. R. Simeon says, he must take the inside of the cave six cubits by eight, and open within thirteen graves: four here, and four there, and three over against them; and one on the right hand of the door, and one on the left; and he must make, rux, "a court", at the mouth of the cave, six by six, according to the bier, and those that bury; and he must open in the midst of it two caves, one here and another there. R. Simeon says, four at the four sides; R. Simeon ben Gamaliel says, all is according to the nature of the rock.''
Now it was in the court that the women entered, where the bier was to be put down by the bearers; and where they could look into the sepulchre, and the several caves and graves in it, and what were in them. So Maimonides says {l},
"they dig caves in the earth, and make a grave on, the side of the cave, and bury in; it.''
And there being a door into one of these caves, persons might enter in, and see where the graves were, and the bodies lay.
They saw a young man; an angel; as angels used to appear in the form of men: nor is this any contradiction to John's account, who says there were two angels, one at the head, and another at the feet,
Joh 20:12; since Mark does not say there was no more than one; besides, John relates what Mary Magdalene saw, when alone, and Mark what all the women saw:
sitting on the right side; from whence we learn, on what side of the door of the sepulchre Christ was laid, according to the above description of one:
clothed long white garment: See Gill on "Mt 28:3"; which was as white as snow:
and they were affrighted; at the sight of him; not expecting such a vision, but to have seen, the body of their Lord.
{k} Misn. Bava Bathra, c. 6. sect. 8. {l} Maimon. Hilch. Ebel, c. 4. sect. 4.
Mark 16:6
Ver. 6. And he saith unto them, be not affrighted,....
See Gill on "Mt 28:5",
See Gill on "Mt 28:6", where the same things, and almost in the same words, are said as here.
Mark 16:7
Ver. 7. But 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 "Mt 28:7";
as he said unto you, as in Mr 14:28.
Mark 16:8
Ver. 8. And they went out quickly,.... Out of the sepulchre, into which they had been, to see where Christ lay, as invited by the angel, Mr 16:6. The word "quickly", is not read in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions: "which when they heard"; that is, when they heard the angel's and instructions, immediately they went out:
and fled from the sepulchre; as surprised and affrighted:
for they trembled and were amazed; at what they saw and heard, and yet this dread and fear were mixed with joy at the news of Christ's resurrection, as Matthew relates, Mt 28:8.
Neither said they any thing to any man; they met with by the way, till they came to the disciples; to whom they told all, otherwise they would not have acted according to the angel's orders
for they were afraid; not only affrighted with what they had seen and heard, but the were afraid to tell any but the disciples of these things, for fear of the Jews; lest they should be thought to have stolen the body of Christ, and so be taken up on that account, and punished.
Mark 16:9
Ver. 9. Now when [Jesus] was risen early the first [day] of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising of no other, can the words be understood; and so the Persic version supplies "Messiah", or "Christ"; that Jesus rose from the dead on the first day of the week, agrees with the accounts of all the evangelists, and is here expressly affirmed; the phrase, "the first day of the week", is so indeed placed, as that it may be thought to connected with the following words; as it is by some; fancying there would otherwise be a disagreement with Mt 28:1, whereas there is none;
See Gill on "Mt 28:1" though it is true also, that he did appear on that day to Mary Magdalene, it being the same day he rose from the dead. But the true reading and pointing are as here placed; and the phrase belongs to, and points out the day of Christ's rising from the dead; and which ambiguity is removed in the Syriac version, which renders it, "now early on the first day of the week he rose"; and so the Persic version, "the Messiah", or "Christ, therefore on the morning of the, first day, rose from the dead": and that he rose early on that day, is clear from the women, who set out at the end of the sabbath, when that was past and over; and got to the sepulchre by the time the day dawned; and one of them, while it was dark, and all of them by break of day, at least by sunrising, and he was then risen:
he appeared first to Mary Magdalene; in the habit of a gardener, for whom she took him at first; and this was at the sepulchre, where she staid after the disciples were gone. That she was the very first person that Christ showed himself to, after his resurrection, may be concluded from hence, and from the account the Evangelist John has given, Joh 20:14, nor is there any reason to think, that before this, he appeared to his mother, of which the evangelists are entirely silent. This was a very great favour, and an high honour that was bestowed upon her; and who had received large favours from him before:
out of whom he had cast seven devils, see Lu 8:2. And if she had been a very wicked person, as she is commonly thought to be, and very likely she had been, since Satan had such a power over her, as to lodge seven devils in her, it is an instance of abounding grace, that Christ should heap up favours on such an one; and she should be the first that he should appear to and converse with after his resurrection.
Mark 16:10
Ver. 10. And she went and told them that had been with him,.... Not "with her", as the Persic version reads, but "with him"; that is, with Christ: she went, as she was bid by Christ, and told his disciples, what she had heard and seen; even those who had been with him from the beginning, and had heard his doctrines, and seen his miracles, and had had communion with him, and truly believed in him, and were his constant followers, and real disciples; not only Peter, James, and John, who were with him, particularly at the raising of Jairus's daughter, and at his transfiguration on the mount, and when in his sorrows, in the garden; but the rest of the eleven, and not only them, but others that were with them; see Lu 24:9.
As they mourned and wept, being inconsolable for the death of their Lord, and the loss of his presence; and also for their carriage towards him, that one among them should betray him, another deny him, and all forsake him: thus were they like doves of the valley, mourning for their absent Lord, and for their own iniquities; and in this condition were they, when Mary brought them the joyful news of Christ's resurrection from the dead.
Mark 16:11
Ver. 11. And they, when they had heard that he was alive,.... That is, the apostles, and those that were with them; when they heard the report of Mary Magdalene, that Christ was raised from the dead, and was certainly alive; or of all the women, for the Syriac version reads, "when they heard them saying that he was alive", not only Mary Magdalene, but Joanna, and Mary the mother of James, and other women; for these all related this to the apostles, and the rest; see
Lu 24:9.
And had been seen of her; of Mary Magdalene, or "of them"; as the Syriac version reads, and as it is read in one of Beza's copies:
they believed not; the words of Mary, and the other women, for they seemed as idle tales to them, Lu 24:11, imagining they were deceived with the sight of a spectre, or apparition; and fearing the news were too good and great to be true; forgetting the words of their Lord, that he should rise again the third day, and which had been so often repeated to them; and all this through stupidity of mind, occasioned by the trouble and consternation they were in.
Mark 16:12
Ver. 12. After that,.... A little time, or some few hours after, on the selfsame day; see Lu 24:13;
he appeared in another form: it seems to have been the form, or habit of a gardener that he appeared in to Mary; since she thought him to be one, and to be the gardener that belonged to the garden, in which the sepulchre was: but now it was in another form, or habit, that he appeared; very likely in the habit of a Scribe, or doctor; since he took upon him to expound the Scriptures to the persons he appeared to; as also took bread, and blessed it, when at supper with them, Lu 24:27. According to the Jewish canons {m}
"if two persons eat together, and one of them is a Scribe, and the other an unlearned man, Krbm rpwo, "the Scribe blesses", and the unlearned man is excused.''
This is not to be understood of any change in the shape of his body, or the features of his face; for as soon as their eyes were opened, which had been before held, they knew him perfectly well: whereas, if there had been such an alteration made in him, that he could not have been known for the same, there would have been no need of holding their eyes, that they should not know him, Lu 24:16. This appearance was
unto two of them; one of them was Cleophas, or Alphaeus, which is the same, Lu 24:18; the other is by some {n} thought to be Simon Peter, from what is said in Lu 24:34 though others {o} think it was Nathanael, and others {p} Luke the evangelist, who conceals his own name, when he mentions the other; and some {q} that his name was Ammaon, which perhaps may be through mistake of the place, Emmaus, where they were going, for the name of one of them, and the appearance to them was,
as they walked, and went into the country: to a country village called Emmaus, about sixty furlongs, or seven miles and a half from Jerusalem; see Lu 24:13.
{m} T. Bab. Beracot, fol. 45. 2. {n} Lightfoot, Hor. in. v. 13. & in Luk. xxiv. 13. {o} Epiphan contra Haeres. l. 1. Haeres. 23. {p} Vid. Theophylact. in Luc. xxiv. 13. {q} Ambros in Luc. 12. 49. & 24.
Mark 16:13
Ver. 13. And they went and told it unto the residue,.... Upon their return to Jerusalem, which was on the same night, they went to the eleven apostles, and the other disciples that were with them, and related the whole affair to them; how that Jesus had joined them by the way, and discoursed much with them about himself, and expounded the Scriptures on the road; and when they came to the end of their journey, sat down at meat with them, when he was very plainly discerned, and known by them, and then disappeared; see
Lu 24:33;
neither believed they them. "These two", as the Arabic version reads; though they were men, and fellow disciples; and this was a repeated testimony, and a second set of witnesses of Christ's resurrection to them; all which aggravates their unbelief: upon sight of them they said, "the Lord is risen indeed, and hath appeared to Simon", Lu 24:34; the reason of which Dr. Lightfoot thinks was this, that Peter hearing that Christ was risen, and went before them into Galilee, was eager to see him, and therefore took this journey along with Cleophas, which the rest of the disciples knew; and he returning so soon, they concluded he had seen him: but when he, and Cleophas, told the whole affair, they were as unbelieving as ever.
Mark 16:14
Ver. 14. Afterward he appeared unto the eleven,.... Apostles; for this was now the number of them, Judas being gone from them, and dead; and they were so called, though Thomas was not now with them, because their whole company consisted of this number: this appearance of Christ to them was on the same first day of the week, at evening, Joh 20:19, though it must be very late at night; for it was after the two above disciples were returned from Emmaus, where Christ and they had supped together; see Lu 24:29;
as they sat at meat; or "sat together"; being assembled together, and the doors shut fast for fear of the Jews, Joh 20:19, and so the Arabic renders it, "while they were gathered together"; and the Persic version, "who being gathered together were sitting": nor does the word necessarily signify sitting at meat; nor is it very likely that they should be eating so late at night; though it is probable they had been eating, as seems from Lu 24:41;
and upbraided them with their unbelief, and hardness of heart: not but that their hearts were very contrite for their sinful carriage to Christ; and very much humbled they were under the present dispensation: their hearts were much affected, and they were filled with sorrow and trouble for the loss of Christ; but in this point their unbelief increased by their fears, and so much prevailed, that all that were said by one, and another, made no impression on them: and a great aggravation of their incredulity, and a reason of Christ's upbraiding them in this manner were,
because they believed not them which had seen him after he was risen; as Mary Magdalene, and the other women, and Cleophas, and the other disciple that was with him, who were eyewitnesses that he was risen from the dead; and such as might have been depended on.
Mark 16:15
Ver. 15. And he said unto them,.... Not at the same time, and place, as before; not on the first day of the week, on which he rose from the dead, but forty days after, just upon his ascension to heaven; see Mr 16:19; nor at Jerusalem, but in Galilee, where be appointed to meet his disciples, and did, when he gave them the following commission; see Mt 28:16.
go ye into all the world: not only into Judea, and through all the cities of it, where they had been before confined; nor only into the Roman empire, which is sometimes so called, because great part of the world was under that government; but into every known and habitable part of the whole universe, to all the nations of the world under heaven: and it is to be observed, that this command is not enjoined on every apostle separately, as if each of them was to go into all the world, and travel over every part; but that one was to go one way, and another another way; every one had his line, or that part of the world marked out for him, whither he was to steer his course, and where he was to fulfil and finish his ministry: and besides, this commission not only included the Apostles, but reaches to all the ministers of the Gospel in succeeding ages, to the end of the world; and since this, one part of the world, which was not known, is now discovered; and the order includes that, as well as the then known parts of the world, and the Gospel accordingly has been sent into it.
And preach the Gospel to every creature; not to inanimate and irrational creatures, as stocks and stones, the beasts of the field, &c. nor to all rational creatures, as angels, good or bad; the former need not the preaching of the Gospel, and the latter are denied the blessing; but men, the offspring of fallen Adam, the objects of God's good will: these are styled "the creatures", because the chief of God's creation on earth; and are often in the Jewish writings so called; take an instance or two:
"R. Chuninn ben Dousa {r} used to say, all in whom, twyrbh, "the creatures" (i.e. men) have delight, God has delight; and in whomsoever "the creatures" (or men) have no, delight, God has no delight.''
One of the seven qualifications of a member of the sanhedrim is,
twyrbh tbha, "love of the creatures" {s}, or love of men: so it is said {t}, that
"the holy blessed God, sits in the height of the world, and gives a portion of food, hyrb lkl, "to every creature",''
that is, to every man: and particularly the Gentiles, as distinguished from the Jews, are often intended by this phrase: thus
"says {u} R. Judah, perhaps, twyrbh, "the creatures", (i.e. the Gentiles,) knew the love with which the holy blessed God Ioved Israel, and roared like lions to pursue after them.''
It is elsewhere {w} said,
"all the prayers, twyrb lv, "of the creatures" (the Heathens) are only concerning the earth; Lord, let the earth bring forth! Lord, let the earth be fruitful! All the prayers of the Israelites, are only for the house of the Lord; Lord, let the house of the sanctuary be built, &c.''
And in this sense is the phrase used, in Ro 8:22 2Pe 3:4. Now to these, Christ would have the Gospel preached, as well as to the Jews; even to all, without any distinction of people, Jews and Gentiles, Barbarians, Scythians, bond and free, male and female, rich and poor, greater or lesser sinners, even to all mankind; than which, nothing was more provoking to the Jews; who would, if they could, have revoked and made null this commission of Christ; see 1Th 2:16. It was the Gospel he would have preached to them, the word of peace and reconciliation, by his atoning sacrifice; the doctrine of free and full pardon by his blood; and of justification by his righteousness; and of complete salvation by him: even every doctrine relating to his person, as God and man; to every office of his, as prophet, priest, and king; to his incarnation, sufferings, and death, his resurrection, ascension, session at the right hand of God, and intercession for his people, and second coming to judgment; with every doctrine relating to the grace of God, of the Father in election, and the covenant of peace, of the Son in redemption, and of the Spirit in regeneration and sanctification: all which he would have published and declared in the most free, plain, and open manner, with all boldness, faithfulness, and constancy. A compendium and summary of which, is given in the next words.
{r} Pirke Abot, c. 3. sect. 10. {s} Maimon. Hilch. Sandedfin, c. 2. sect. 7. {t} T. Bab. Pesachim, fol. 118. 1. Vid. T. Bab. Yoma, fol. 86. 1. {u} Zohar in Exod. fol. 2, 3. {w} Bereshit Rabba, sect. 13. fol. 11. 3. Vid. T. Bab. Chagiga, fol. 12. 2.
Mark 16:16
Ver. 16. He that believeth,.... Not notionally only, or that gives a bare assent to the truth of the Gospel; but spiritually, who sees Christ, his need of him, and the worth and excellency, suitableness and fulness of him; who comes to him as a poor perishing sinner, and ventures on him, and commits himself to him, and lives upon him; believing alone in him, and expecting life and salvation alone by him:
and is baptized; faith must precede baptism, as these words of Christ, and Scripture examples show; and such as have it, ought to make a profession of it, and be baptized; and in which way it is that faith discovers itself, and works by love to Christ; namely, in observing his commands, and this among the rest:
shall be saved, such receive the remission of their sins a justifying righteousness, the privilege of adoption, a right and meetness for heaven now, and shall be saved in Christ, with an everlasting salvation; not that either faith or baptism, are the procuring causes of salvation: not faith, for Christ is the author of salvation; and faith is the grace that looks to him for it, receives the assurance of it now, and that will be the end of it hereafter: faith and eternal life are so connected together, that he that has the one, shall have the other; and it is descriptive of the person that shall enjoy it: and baptism, though it is said to save by the resurrection of Christ, as it is a means of leading faith to Christ's resurrection for justification, yet has no casual influence upon salvation; it is not essential to it; the thief on the cross, went to heaven without it, and Simon Magus to hell with it; but it is the duty of every one that believes, and he that truly believes, ought to be baptized, and prove the truth of his faith, by his obedience to Christ, and such shall be saved:
but he that believeth not shall be damned; such are here chiefly designed, who, are favoured with the Gospel revelation; but either deny it, reject and despise it, or neglect it, and are disobedient to it; whose guilt is the greater, and whose punishment and damnation will be the more intolerable; even more so, than that of Sodom and Gomorrha, Tyre and Sidon, or any of the Gentiles that perish without the law, and the knowledge of the Gospel; and also such are meant, who are finally unbelievers, who live and die in a state of impenitence and unbelief; otherwise, one that believes not today, may believe tomorrow, and be saved.
Mark 16:17
Ver. 17. And these signs shall follow them that believe,.... Not all of them, but some; and not always, only for a time; and which were necessary for the confirmation of the Gospel, and the establishment of Christianity in the world; and not only believing hearers, but believing ministers of the word, are chiefly designed; and this is said, for the encouragement both of those that preach the Gospel, and of them that hear, believe and obey. The Persic version, contrary to all others, reads, "ye shall show signs and wonders to them that believe not"; see 1Co 14:22.
In my name shall they cast out devils; so the Apostle Paul dispossessed the damsel, that had a spirit of divination; commanding the spirit, in the name of Jesus Christ, to come out of her, and it did; and evil spirits also went out of others, through his means, by the power of Christ, Ac 16:18; and this power continued for a considerable time among the saints: the phrase "in my name", is in the Arabic version, joined to the word "believe", in the preceding clause; and is omitted in the Persic version, but is rightly retained by all others in this place; for by the power and authority of Christ, and not their own, and by calling upon, and making use of his name, such miraculous operations were wrought by the apostles:
they shall speak with new tongues: or languages, not such as were new made, and had never been heard and known before; but foreign languages, such as they had never learned, or were able to speak, or understood before; and this not only did the apostles on the day of pentecost, but even common believers at other times, Ac 2:4
Ac 10:45.
Mark 16:18
Ver. 18. They shall take up serpents,.... The Arabic version adds, "in their own hands"; and in an ancient manuscript of Beza's it is read, "in the hands"; so the Apostle Paul had a viper, which fastened and hung on his hand, which he shook off, without receiving any harm from it, Ac 28:3.
And if they drink any deadly thing, it shall not hurt them; not that they were hereby warranted to drink poison, to show what power they had; but should they accidentally drink it, or rather should they be forced to it by their enemies in order to destroy them, they should find no hurt by it: and Papias {x} reports of Barsabas, surnamed Justus, who was put up with Matthias for the apostleship, Ac 1:23, that he drank a poisonous draught, and by the grace of the Lord, received no hurt: and the Jews themselves report {y}, that
"a son of R. Joshua ben Levi, swallowed something hurtful; and one came and whispered to him in the name of Jesus, the son of Pandira (so they call our Lord), and he did well.''
It follows,
and they shall lay hands on the sick, and they shall recover; as the Apostle Paul did on the father of Publius, who was thereby healed of a fever, and a bloody flux, and also others, Ac 28:8; nay, some were healed by the shadow of Peter, Ac 5:15, and others, by handkerchiefs and aprons taken from the body of Paul, Ac 19:12. The Persic version adds, without any authority, "whatsoever ye ask in my name, shall be given unto you".
{x} Apud Euseb. Hist. Eccl. l. 3. c. 39. {y} T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4. & Midrash Kobelet, fol. 81. 1.
Mark 16:19
Ver. 19. So then, after the Lord,.... The Vulgate Latin and Syriac versions add, "Jesus"; and the Ethiopic version reads, "our Lord, the Lord Jesus"; and both Syriac and Persic read, "our Lord"; which is common in these versions, where the word "Lord" is used:
had spoken unto them; the disciples, the above words, which commissioned them where to go, what to do, and what to say; and what should follow them, for the confirmation of their mission and doctrine:
he was received up into heaven; in a cloud, angels attending him, and devils led captive by him, and with a welcome into his Father's presence:
and sat on the right hand of God; the Ethiopic version adds, "his own Father", and which is an evidence of his having done his work, and that to full satisfaction; and is an honour never conferred on angels, or any mere creature; and is a peculiar dignity conferred on the human nature of Christ, in union with his divine person; and here he will remain, till his second coming.
Mark 16:20
Ver. 20. And they went forth,.... After this the apostles went forth, from Galilee to Jerusalem; and on the day of pentecost, they appeared publicly, and preached the Gospel in divers languages; and after the death of Stephen, and the persecution raised upon that, they went forth from Jerusalem; see Isa 2:3.
And preached every where; not only in Judea, and in the neighbouring countries, but all over the world, in process of time:
the Lord working with them; making their ministry useful, for the conviction and conversion of large multitudes, and for the forming and settling abundance of Gospel churches, and for the comfort and edification of the saints; all which was done, by the power and grace of Christ, without whom they could do nothing; see 1Co 3:9.
And confirming the word with signs following; the Arabic version adds "them"; or "which they did", as the Syriac and Persic versions render it; not by their own power, but, as the latter of these versions adds, "by the help of our Lord"; see Heb 2:4; to all which, the evangelist puts his
Amen; so let it be, or so it shall be, and so it was.