Mark · Chapter 16

V. 1. Matthew 28:1; Luke 24:1; John 20:1.

Verse 1. And anoint him.] Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.

Verse 1. Mary Magdalene, &c., had bought sweet spices — These Galilean women, who had waited on Jesus in his last moments, and attended his body to the sepulchre, observing that his funeral rites were performed in haste, (the body being rolled in nothing but a mixture of myrrh and aloes, brought by Nicodemus, John 19:39,) agreed among themselves to come, when the sabbath was passed, and embalm their dead Lord, by anointing and swathing him in a proper manner. Accordingly, as soon as they had seen him laid in the sepulchre, and the entrance into it blocked up by a great stone, they returned to the city, and bought what other spices were necessary for that purpose. And very early in the morning they came unto the sepulchre — See note on Matthew 28:1. At the rising of the sun — It appears, upon comparing the accounts given by the other evangelists, that they set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone was rolled away. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

1. And Salome — Besides the three women here mentioned, Luke mentions a fourth, Joanna, the wife of Chusa, adding that there were others, of women from Galilee. It was, therefore, a numerous party. Sweet spices — Consisting of myrrh, aloes, and other preventives of putrefaction, and odorous perfumes. These spices had been prepared upon the previous Friday evening. Previous to this, the sacred body had been embalmed by Nicodemus with spices to the enormous amount of a hundred pounds in weight, inclosed within the linen cloth that enwrapped him. Why was this exceeding copious amount of spices lavished upon the Lord’s body? The ancient Egyptians adopted the practice of embalmment with the idea of preserving the body undissolved and unmarred for the day of resurrection. Did these friends of Jesus provide these ample preservatives under a somewhat similar conception? As Mary unknowingly anointed his body for his burial, so these disciples seemed half unconsciously to be embalming him for his resurrection. It is almost impossible to suppose that some thought of his prediction of his rising again should not cross their minds, and it seems naturally to have shown itself in this munificent honouring of the sacred body.

1 An angel declareth the resurrection of Christ to three women. 9 Christ himself appeareth to Mary Magdalene: 12 to two going into the country: 14 then to the apostles, 15 whom he sendeth forth to preach the Gospel: 19 and ascendeth into heaven.

CHAPTER 16. Verse 1. And when the Sabbath was past. — See the notes on Matthew 28:1. They had bought these spices, arwmata — myrrh, aloes, and unguents, — according to the Jewish custom in honourable funerals, on the evening of the crucifixion, as soon as they had seen where the body was laid; and they rested on the Sabbath. Had there been time before six in the evening, when the Sabbath commenced, to have embalmed the body, they would have done it; and that they were prevented by the intervention of the Sabbath affords the reason why they went to the sepulchre so early on the morning of the first day. Such consenting but incidental circumstances in the account give it an irresistible character of veracity.

V. 2. At the rising of the sun-They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone was rolled away, Matthew 28:1; Luke 24:1; John 20:1. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.

Verse 2. Very early in the morning,] This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John. “John 21:25”

The following observations from Lightfoot will serve to illustrate this subject.

“The distinction of the twilight among the rabbins was this:- “I. arjvh ajlyya The hinde of the morning-the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect-rjvh tlyya l[. See also Revelation 22:16, I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre.

“II. ללבנ הכלת בינ rykyvm When one may distinguish between purple colour and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple colour and white. R. Eliezer saith, Between purple colour and green. Before this time was obscurum adhue cæptæ lucis, the obscurity of the begun light, as Tacitus’s expression is.

“III. jrzmh wrayvm When the east begins to lighten. “IV. hmjh xnb Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, &c.

“According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew’s, th epifwskoush, As it began to dawn. According to the second, John’s, prwi skotiav eti oushv, Early in the morning when it was yet dark. To the third, Luke’s, orqrou baqewv, Very early in the morning. To the fourth, Mark’s, lian prwi, Very early in the morning. And yet, anateilantov tou hliou, At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the reconciling them together is very easy.”

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

2. First day of the week — Sunday. Hence this day of the week was called the Lord’s day by St. John in Revelation 1:9. It is therefore recognized by inspiration as the sacred day in the Christian week. The day of the Saviour’s sepulchral repose was the last of Jewish Sabbaths. The first day of the week has from that time to this succeeded to the honours of the fourth commandment. Six days still shalt thou labour, but the seventh is the Sabbath of the Lord thy God. The first day of the old week is the decalogue’s seventh of the new. At the rising of the sun — See note on Matthew 28:1.

Verse 2. At the rising of the sun. — Anateilantov tou hliou, when the sun was about to rise, just before daybreak, it being yet obscure. They were ignorant that the sepulchre had had a guard set over it, as not knowing what had passed between the Pharisees and Pilate, as to that security. They only knew that a great stone had been rolled to the mouth of the sepulchre, and they anxiously inquired of each other, who should roll it away. They might hope perhaps that some of the disciples would recover courage sufficient to come to the tomb of their Master, and that they might obtain their assistance. They found it, however, rolled away; which had been done by the angel of terribly glorious aspect, at whose presence the Roman guard had fainted with terror, and then hastened away. This same angel, it appears, was now in the interior of the sepulchre, and had laid aside all terror; and though retaining his supernatural character, addressed them in mild and encouraging accents.

V. 3. Who shall roll us away the stone-This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers there.

Verses 3-6. And they said, Who shall roll us away the stone — This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate’s having sealed the stone, and placed a guard of soldiers there. And when they looked — Anableyasai, and having lifted up their eyes; they saw — Namely, before they arrived quite at the sepulchre; that the stone was rolled away — An angel having descended and done this, as is recorded Matthew 28:2; where see the note. For it was very great — These words, the reader will observe, should be read after the third verse, with which they are connected: an instance of a similar transposition was noted on Mark 11:13. And entering into the sepulchre they saw a young man, &c. — Matthew says, this was the angel, who had rolled away the stone, and frightened the guards from the sepulchre. It seems he had now laid aside the terrors in which he was arrayed, and assumed the form and dress of a human being, in order that when the women saw him, they might be as little terrified as possible. See note on Matthew 28:5, 6. This is the appearance of the one angel which Matthew and Mark have described. The women, much encouraged by the agreeable news, as well as by the sweet accent with which the heavenly being spake, it seems, went down into the sepulchre, and lo, another angel appeared; this is the vision of the two angels, which Luke, Luke 24:3, 4, has described as the principal vision. Probably the one sat at the head, the other at the feet, where the body of Jesus had lain. In which situation they showed themselves by-and-by to Mary Magdalene, John 20:12.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

Verse 4. For it was very great] This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and Eusebius. “Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away.” They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aromatics which they had brought to finish the embalming.

Verses 3-6. And they said, Who shall roll us away the stone — This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate’s having sealed the stone, and placed a guard of soldiers there. And when they looked — Anableyasai, and having lifted up their eyes; they saw — Namely, before they arrived quite at the sepulchre; that the stone was rolled away — An angel having descended and done this, as is recorded Matthew 28:2; where see the note. For it was very great — These words, the reader will observe, should be read after the third verse, with which they are connected: an instance of a similar transposition was noted on Mark 11:13. And entering into the sepulchre they saw a young man, &c. — Matthew says, this was the angel, who had rolled away the stone, and frightened the guards from the sepulchre. It seems he had now laid aside the terrors in which he was arrayed, and assumed the form and dress of a human being, in order that when the women saw him, they might be as little terrified as possible. See note on Matthew 28:5, 6. This is the appearance of the one angel which Matthew and Mark have described. The women, much encouraged by the agreeable news, as well as by the sweet accent with which the heavenly being spake, it seems, went down into the sepulchre, and lo, another angel appeared; this is the vision of the two angels, which Luke, Luke 24:3, 4, has described as the principal vision. Probably the one sat at the head, the other at the feet, where the body of Jesus had lain. In which situation they showed themselves by-and-by to Mary Magdalene, John 20:12.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

4. For it was very great — This clause seems to render a reason for the query of the women, and would, therefore, be naturally appended to the preceding verse.

Verses 3-6. And they said, Who shall roll us away the stone — This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate’s having sealed the stone, and placed a guard of soldiers there. And when they looked — Anableyasai, and having lifted up their eyes; they saw — Namely, before they arrived quite at the sepulchre; that the stone was rolled away — An angel having descended and done this, as is recorded Matthew 28:2; where see the note. For it was very great — These words, the reader will observe, should be read after the third verse, with which they are connected: an instance of a similar transposition was noted on Mark 11:13. And entering into the sepulchre they saw a young man, &c. — Matthew says, this was the angel, who had rolled away the stone, and frightened the guards from the sepulchre. It seems he had now laid aside the terrors in which he was arrayed, and assumed the form and dress of a human being, in order that when the women saw him, they might be as little terrified as possible. See note on Matthew 28:5, 6. This is the appearance of the one angel which Matthew and Mark have described. The women, much encouraged by the agreeable news, as well as by the sweet accent with which the heavenly being spake, it seems, went down into the sepulchre, and lo, another angel appeared; this is the vision of the two angels, which Luke, Luke 24:3, 4, has described as the principal vision. Probably the one sat at the head, the other at the feet, where the body of Jesus had lain. In which situation they showed themselves by-and-by to Mary Magdalene, John 20:12.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

5. Entering into the sepulchre — The sepulchres of the ancient Jews were often hewn in the solid rock, and consisted usually of two or more apartments. Entering its front door, you find its first and largest apartment to be a room several feet square. From this a low door opens into another apartment, into which you descend by a flight of steps. This is the sepulchre, or place where the corpse is deposited, either in cells cut into the wall, extending lengthwise to the distance of six or seven feet, or shelves cut parallel to the room, so that the entire length of the corpse would be visible. It is probable that the sepulchre in which our Lord was deposited was of this latter kind, for the two angels seen by Mary Magdalene stood one at the head and the other at the foot, where the body of Jesus had lain. John 20:12. We may suppose then that the women entered the first apartment (sometimes called the court) and saw the young man at the right hand, near or within the sepulchre, at which place he could easily invite them to see where the Lord had lain. Whether the whole train of women entered or not is not certain, but probably Mary, Salome, and Joanna did enter the first apartment. Nor is it certain whether any of them complied with the invitation to enter the sepulchre to see the shelf on which the sacred body had been deposited.

Young man — A man in form but an angel in nature. It would seem that angelic beings can assume different forms, and invest themselves with apparent habiliments, and present or withdraw themselves from sight as they please. So our Lord in his resurrection body could make himself more or less known, as he chose, to his disciples. And this answers the very foolish question which some have asked: Whence did Jesus procure his resurrection garments? Sitting on the right side — At their right hand as they entered the inner chamber.

Verse 6. Jesus of Nazareth] The Jews had given this name to Christ by way of reproach, Matthew 2:23; but as it was under this name that he was crucified, John 19:19, the angel here, and the apostles after, have given him the same name, Acts 4:10, &c. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evil, and serves sufficiently to mark us out. Let us be contented to bear it, and thus carry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world.

Verses 3-6. And they said, Who shall roll us away the stone — This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate’s having sealed the stone, and placed a guard of soldiers there. And when they looked — Anableyasai, and having lifted up their eyes; they saw — Namely, before they arrived quite at the sepulchre; that the stone was rolled away — An angel having descended and done this, as is recorded Matthew 28:2; where see the note. For it was very great — These words, the reader will observe, should be read after the third verse, with which they are connected: an instance of a similar transposition was noted on Mark 11:13. And entering into the sepulchre they saw a young man, &c. — Matthew says, this was the angel, who had rolled away the stone, and frightened the guards from the sepulchre. It seems he had now laid aside the terrors in which he was arrayed, and assumed the form and dress of a human being, in order that when the women saw him, they might be as little terrified as possible. See note on Matthew 28:5, 6. This is the appearance of the one angel which Matthew and Mark have described. The women, much encouraged by the agreeable news, as well as by the sweet accent with which the heavenly being spake, it seems, went down into the sepulchre, and lo, another angel appeared; this is the vision of the two angels, which Luke, Luke 24:3, 4, has described as the principal vision. Probably the one sat at the head, the other at the feet, where the body of Jesus had lain. In which situation they showed themselves by-and-by to Mary Magdalene, John 20:12.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

V. 7. And Peter-Though he so oft denied his Lord. What amazing goodness was this!

Verse 7. Tell his disciples and Peter] Why is not Peter included among the disciples? For this plain reason,-he had forfeited his discipleship, and all right to the honour and privileges of an apostle, by denying his Lord and Master. However, he is now a penitent:-tell him that Jesus is risen from the dead, and is ready to heal his backsliding, and love him freely; so that, after being converted, he may strengthen his brethren.

Verse 7. Go your way, tell his disciples, &c. — The kindness of this message will appear above all praise, if we call to mind the late behaviour of the persons to whom it was sent. They had every one of them forsaken Jesus in his greatest extremity; but he graciously forgave them, and, to assure them of their pardon, called them by the endearing name of his brethren, John 20:17. And Peter — Though he so oft denied his Lord. What amazing goodness was this! “Peter is here named, not as prince of the apostles, as the Papists think him, but, as the fathers say, for his consolation, to take off the scruple which might lie upon his spirit, whether, after his three-fold denial of his Master, he had not forfeited his right to be one of his disciples.” — Whitby. See notes on Matthew 28:7-10.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

7. And Peter — The Greek word for and is by critics interpreted to be equivalent to and especially. Peter is especially mentioned here, as some suppose, because he was the most eminent of the apostles; and others, because of his late denial of his Lord. According to the former view it was a token of respect; according to the latter, of compassion and restoration to favour. Both views may be combined. Without assigning to Peter any official primacy, he was pre-eminent in character. And as he had pre-eminently fallen, so now he is pre-eminently remembered and named by the angel of the Lord.

Verse 7. Tell his disciples and Peter. — Kai has here the force of especially: tell his disciples, and ESPECIALLY Peter. This was the angel’s message; but he had received it from his Lord, who showed himself thus mindful of the repentant Peter, in the very moment of his glorious and triumphant resurrection.

Verse 1-8. When the sabbath was past, Mary Magdalene — came very early in the morning to the sepulchre. See on Luke 8:2. All the circumstances mentioned in these eight verses claim particular notice. The women who came in two companies were five or six in number. Their errand was to do the decencies performed to illustrious persons. Their sole difficulty on the road was the rolling away of the stone. This, to their surprize, they found removed. They knew nothing of the guards watching on the spot, or their fears would have been insuperable. On looking into the sepulchre they saw a young man in a white robe, as worn by the jews at their feasts. They looked, but they saw not the body of Jesus. They heard the consoling words of this stranger, who said that Jesus was risen. He also knew the promise of the Saviour, that after he had risen he would meet the brethren in Galilee, and make them witnesses of his resurrection. He commissioned them to go and tell his disciples, and Peter by name, who was now of all the apostles the most disconsolate. All these are facts, pursuant to the prophecies that went before. They are all realities, and not visions.

8. Fled from the sepulchre — We may suppose that most probably the women did glance at the spot vacated by the risen Lord. The vacuity and the consciousness of an angel’s presence filled them with awe. In Oriental manner they bowed to the earth; they escaped from the sepulchre as men flee from a supernatural apparition. Neither said they anything to any man — That is, on their way they addressed no bystander, but hastened to fulfil the message of the angel to the disciples.

Verse 8. Neither said they any thing to any man. — They would meet many, no doubt, on their return to the apostles; but such was their emotion, so strong and overpowering, that they spake to none by the way: a circumstance which intimates that they might meet some whom they knew, and those probably disciples.

V. 9. John 20:11.

Verse 9. Now when Jesus was risen, &c.] This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse; it is as follows:-And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen. Mary Magdalene] It seems likely that, after this woman had carried the news of Christ’s resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, John 20:1-12; and a little after he appeared to all the women together, Matthew 28:9; Luke 24:16.

Verses 9-11. When Jesus was risen early, he appeared first to Mary Magdalene — “There is something very remarkable in this passage of the history. None of the apostles, or male disciples, were honoured with the first visions of the angels, or with the immediate news of Christ’s resurrection, far less with the first appearances of Jesus himself. The angels in the sepulchre kept themselves invisible all the time Peter and John were there. Perhaps the male disciples in general had this mark of disrespect put on them, both because they had with inexcusable and shameful cowardice forsaken their Master when he fell into the hands of his enemies, and because their faith was so weak, that they had absolutely despaired of his being the Messiah when they saw him expire on the cross, Luke 24:21. How different was the conduct of the women! Laying aside the weakness and timidity natural to their sex, they showed an uncommon magnanimity in the whole of this melancholy transaction. Hence, in preference to the male disciples, they were honoured with the news of Christ’s resurrection, and had their eyes gladdened with the first sight of their beloved Lord after he arose, so that they preached the joyful tidings of his resurrection to the apostles themselves.” And she went — With the other women; and told them that had been with him — That is, the disciples that had constantly attended him; as they mourned and wept — For the loss of their dear Master. And they believed not — Such were the prevailing prejudices that had taken possession of their minds, and so entirely were their spirits dejected and their hopes blasted by his death, that, though they could not think this was related with a design to impose upon them, yet they were ready to impute it to the power of imagination, and supposed that the women who gave them the information were deceived.

9. Appeared first to Mary Magdalene — A close comparison of John and Luke will perhaps show that our Lord could hardly have been seen first of all by Mary Magdalene. For as these women hasted from the sepulchre, Luke informs us that they were met by the risen Saviour before they arrived at the residence of the disciples. But before Mary saw the Saviour, she had gone to the residence of Peter and John, followed them to the tomb, was left there by them, and conversed with the angels before she saw the Lord. A comparison of the time of Jesus being seen by the women and by Mary Magdalene will show a strong improbability that the last occurred first. But perhaps the word first here is to be taken not absolutely, but relatively, as the following considerations may show.

In the entire remainder of the chapter Mark gives three appearances of our Saviour, which illustrate the matter of the unbelief which his resurrection had to overcome in the minds of the apostles. First of all, to Mary Magdalene, whose narrative was discredited; “after that” to the two from Emmaus, whose account was also disbelieved; and “afterward” (or rather finally, usteron, ver. 14) to the whole eleven, whom he “upbraided with their unbelief.”

The word first then in this verse by no means implies that the Lord’s absolutely first appearance at all was to Mary Magdalene; but the first of this class of three cases. No more does the usteron, or finally, of verse 14 imply that it narrates our Lord’s last appearance on earth. Both terms may indicate the first and last of the three instances. Our Lord, therefore, may really have appeared to the company of women earlier than to Mary Magdalene. See note on Matthew 28:7.

But the counter view of Milman seems to me perfectly satisfactory. Peter and John alone of the apostles had followed Jesus to the cross, and were probably staying not far from the sepulchre. So near were they that they ran the distance in a race. The other disciples had fled, had scattered, were very likely to be at Bethany, (the place of Christ’s seclusion during the nights of Passion Week,) and the appearance of Jesus to these women may have been on Mount Olivet, or somewhere else, long after the interview with Mary of Magdala first.

Verse 9. Now when Jesus was risen, &c. — From this verse to the close, we have a rapid summary of the resurrection and appearances of our Lord to his disciples, the commission he gave them, his ascension into heaven, and the success of their preaching. It is so evidently appended as a hasty summary to what precedes, that its genuineness has been attacked by some critics, but most successfully defended.

V. 10. Luke 24:9; John 20:18.

Verse 10. Them that had been with him] Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles.

Mourned and wept.] Because they had lost their Lord and Master, and had basely abandoned him in his extremity.

Verses 9-11. When Jesus was risen early, he appeared first to Mary Magdalene — “There is something very remarkable in this passage of the history. None of the apostles, or male disciples, were honoured with the first visions of the angels, or with the immediate news of Christ’s resurrection, far less with the first appearances of Jesus himself. The angels in the sepulchre kept themselves invisible all the time Peter and John were there. Perhaps the male disciples in general had this mark of disrespect put on them, both because they had with inexcusable and shameful cowardice forsaken their Master when he fell into the hands of his enemies, and because their faith was so weak, that they had absolutely despaired of his being the Messiah when they saw him expire on the cross, Luke 24:21. How different was the conduct of the women! Laying aside the weakness and timidity natural to their sex, they showed an uncommon magnanimity in the whole of this melancholy transaction. Hence, in preference to the male disciples, they were honoured with the news of Christ’s resurrection, and had their eyes gladdened with the first sight of their beloved Lord after he arose, so that they preached the joyful tidings of his resurrection to the apostles themselves.” And she went — With the other women; and told them that had been with him — That is, the disciples that had constantly attended him; as they mourned and wept — For the loss of their dear Master. And they believed not — Such were the prevailing prejudices that had taken possession of their minds, and so entirely were their spirits dejected and their hopes blasted by his death, that, though they could not think this was related with a design to impose upon them, yet they were ready to impute it to the power of imagination, and supposed that the women who gave them the information were deceived.

10. Them that had been with him — Namely, his apostles whom he had chosen to be with him, who for near three years had been his constant followers. As they mourned and wept — As they were mourning and weeping the loss of their beloved Master, and the overthrow of their dearest prospects. In the catastrophe of the crucifixion, their courage and fortitude had been lost. Recollections they no doubt had of his predictions of his resurrection; but their minds are incapable now of rising to the high level of so stupendous a supernatural fact. This seems, indeed, strange. But the same thing is occurring every day to ourselves. We weep and mourn hardly the less for our friends just deceased, from the fact that they are still living in soul and will rise in body at the last day. Sense so overcomes faith that we are overwhelmed with sorrow for the sad lot of those whom we fully believe to have gone to a better world. See notes on Mark 9:10, 32.

Verse 10. As they mourned and wept. — This shows the deep sorrow and perplexity into which the death of Christ had thrown the disciples: the third day had arrived, and their sorrow was still unabated. In them were indeed fulfilled the words of Christ, “Ye shall weep and lament, but the world shall rejoice;” and in a very short time were those words, of very different import, as signally fulfilled, “But I will see you again, and your heart shall rejoice, and your joy no man taketh from you.”

Verses 9-11. When Jesus was risen early, he appeared first to Mary Magdalene — “There is something very remarkable in this passage of the history. None of the apostles, or male disciples, were honoured with the first visions of the angels, or with the immediate news of Christ’s resurrection, far less with the first appearances of Jesus himself. The angels in the sepulchre kept themselves invisible all the time Peter and John were there. Perhaps the male disciples in general had this mark of disrespect put on them, both because they had with inexcusable and shameful cowardice forsaken their Master when he fell into the hands of his enemies, and because their faith was so weak, that they had absolutely despaired of his being the Messiah when they saw him expire on the cross, Luke 24:21. How different was the conduct of the women! Laying aside the weakness and timidity natural to their sex, they showed an uncommon magnanimity in the whole of this melancholy transaction. Hence, in preference to the male disciples, they were honoured with the news of Christ’s resurrection, and had their eyes gladdened with the first sight of their beloved Lord after he arose, so that they preached the joyful tidings of his resurrection to the apostles themselves.” And she went — With the other women; and told them that had been with him — That is, the disciples that had constantly attended him; as they mourned and wept — For the loss of their dear Master. And they believed not — Such were the prevailing prejudices that had taken possession of their minds, and so entirely were their spirits dejected and their hopes blasted by his death, that, though they could not think this was related with a design to impose upon them, yet they were ready to impute it to the power of imagination, and supposed that the women who gave them the information were deceived.

11. Believed not — They had not forgotten, nor did they truly disbelieve their Lord’s predictions. But in their dejection of mind they had lost the realizing power and could not grasp the fact. Besides, if our Lord is to rise again he ought to come in the glory of his kingdom, appearing perhaps in the skies. Mark 9:10-31. Hence they afterward ask our Lord, “Wilt thou at this time restore again the kingdom to Israel?” Acts 1:6. It is quite unexpected, therefore, that his resurrection shall steal upon them, and be first announced to them by women. Nor, had the resurrection been a fable invented by these apostles, would they have made themselves so little the heroes of the history.

V. 12. Luke 24:13.

Verse 12. He appeared-unto two of them] These were the two who were going to Emmaus. The whole account is given by Luke, Luke 24:13-34, where see the notes.

Dr. Lightfoot’s criticism upon this passage is worthy of notice. “That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? Luke 24:34. The word legontav, saying, evidently makes those to be the words twn endeka, of the eleven, and of those that were gathered together with them; which, when you read the versions, you would scarcely suspect. For when that word is rendered by the SYRIAC, [Syriac] cad amrin; by the ARABIC, [Arabic] wehom yekolon; by the VULGATE, dicentes; by the ITALIAN, dicendo; by the FRENCH, disans; by the ENGLISH, saying; who, I pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, &c.? But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave no credit to them; so that, according to Luke, they believed Christ was risen, and had appeared to Simon, before they told their story; but, according to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evangelists is to be fetched thence, that those words pronounced by the eleven, ~oti hgerqh o kuriov ontwv, &c., The Lord is risen indeed, &c., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Peter. I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee-think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose he would go before them into Galilee,) and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly-Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them.”

Verses 12, 13. He appeared in another form unto two of them, &c. — Of which, see notes on Luke 24:13-33. And they went and told it unto the residue — Namely, the same evening. Neither believed they them — That is, some of them did not believe, though others of them did, who, though they had given little credit to the reports of the women, supposing they were occasioned more by imagination than reality; yet, as appears from Luke 24:34, when Simon declared that he had seen the Lord, they began to think that he was risen indeed. Their belief, therefore, was not a little confirmed by the arrival of the two disciples, who declared that the Lord had appeared to them also.

Ver. 12. He appeared in another form unto two of them, as they went into the country. This interesting circumstance is related at large in Luke 24:13-34.

12. After that — Mark here selects a second appearance of Jesus, which is more fully described in Luke 24:13. The place in the country was Emmaus, some eight miles from Jerusalem. Dr. Thomson identifies Emmaus with the present Kuriet el’Aineb, situated on the road to Jaffa on the dividing ridge between plain and mountains. By that power of appearing at will under various forms to human senses, which we have above described as belonging to supernatural beings, our Lord at first conceals himself from their knowledge, but finally resumes his well known appearance to their vision.

Verse 12. In another form. — This refers to the two disciples going to Emmaus. — That en etera morfh does not mean, as some will have it, a different dress or habit, appears from the history, The aspect under which our Lord appeared to the two disciples was a disguised one; and he only presented himself in his true form in the breaking of bread, when they instantly knew him.

V. 13. Neither believed they them-They were moved a little by the testimony of these, added to that of St. Peter, Luke 24:34; but they did not yet fully believe it.

Verses 12, 13. He appeared in another form unto two of them, &c. — Of which, see notes on Luke 24:13-33. And they went and told it unto the residue — Namely, the same evening. Neither believed they them — That is, some of them did not believe, though others of them did, who, though they had given little credit to the reports of the women, supposing they were occasioned more by imagination than reality; yet, as appears from Luke 24:34, when Simon declared that he had seen the Lord, they began to think that he was risen indeed. Their belief, therefore, was not a little confirmed by the arrival of the two disciples, who declared that the Lord had appeared to them also.

13. They — The two disciples from Emmaus. The residue — The rest of their fellow apostles. Neither believed they them — There was perhaps a reasonableness in this distrust of particular relations of our Lord’s appearances. A due skepticism of any particular story was doubtless right. It did not imply necessarily a disbelief that the Lord would rise again according to his promises. In fact, like true philosophers, the disciples held that no narrative of the kind should be accepted until it had been fully tested by the most satisfactory evidence. Hence their skepticism affords just ground for our belief. Their testimony is the testimony of incredulous and scrutinizing witnesses.

V. 14. Luke 24:36; John 20:19.

Verse 14. And upbraided them with their unbelief] Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the Gospel of God. See the addition at the end. Clarke “Mark 16:20”

Verse 14. Afterward he appeared unto the eleven as they sat at meat — Namely, on the evening of the day on which he rose. Concerning this appearance of Christ, see notes on Luke 24:36-43, where it is related at large. And upbraided them with their unbelief &c. — “That after so many assurances from his own mouth that he would rise again the third day; and after the testimony of so many eye-witnesses, that he had performed his promise, they believed not. And if this be attributed to them as culpable unbelief, and hardness of heart, surely those persons must much more be guilty of these sins, who, after the testimony of these apostles, and five hundred more eye-witnesses of his resurrection; after the ocular testimony of a multitude of Christians in different parts of the world, touching the mighty miracles performed in his name by the apostles, the chosen witnesses of his resurrection, and by many others, who believed it and were baptized into this faith, for a whole age together, do yet continue to disbelieve that resurrection, and the faith confirmed by it.” — Whitby.

Ver. 14. He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. Du Pin, from Jerome’s second dialogue with the Pelagians, gives us here another verse, which was found in some copies, and particularly in the Greek. “They answered him by saying, this age is the essence of iniquity and incredulity, which obstructs by means of unholy spirits the embracing of true virtue; the age towards which thou discoverest thy righteousness.” Though Jerome mentions this reply, he has not thought proper to introduce it into the Vulgate version.

14. Afterward — Mark gives here a third appearance. Appeared unto the eleven — They are called the eleven because this was now their official number, and not because there were really eleven present, for Thomas was absent on that occasion. This was probably the same as the appearance mentioned by Paul in 1 Corinthians 15:5, where they are called the twelve. This same meeting is described in John 20:19-23, but most fully in Luke 24:36-49; upon that occasion our Lord saluted them with peace, presented his members to their senses, and ate in their presence, to show that he was no spirit. And he opened their eyes to understand the prophetic Scriptures, that they might appreciate their predictions of his death and resurrection, and the universal propagation of his Gospel. He promised to commission them as universal preachers of his word, but bade them remain in Jerusalem until they were endued with power from on high.

V. 15. Go ye into all the world, and preach the Gospel to every creature-Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein. Matthew 28:19.

Verse 15. Go ye into all the world] See Clarke on “Matthew 28:19”.

And preach the Gospel to every creature.] Proclaim the glad tidings-of Christ crucified; and raised from the dead-to all the creation, pash th ktisei-to the Gentile worid; for in this sense twyrb berioth, is often understood among the rabbins; because HE, through the grace of God, hath tasted death for EVERY man, Hebrews 2:9. And on the rejection of the Gospel by the Jews, it was sent to the whole Gentile world.

Verses 15, 16. Go ye into all the world — To all countries under heaven; and preach the gospel to every creature — That is, to all mankind, to every human being, whether Jew or Gentile, for our Lord speaks without any limitation or restriction whatever. On this Bengelius remarks, “If all men, of all places and ages, have not heard the gospel, the successors of the first preachers, or those whose duty it was to hear it, have not answered God’s design herein, but have made void his counsel.” He that believeth — The gospel which you preach, with his heart unto righteousness; he that receives your testimony with a faith productive of love to God and man, and of obedience to the divine will; and who, in token of that faith, is baptized, and continues till death to maintain a temper and conduct suitable to that engagement, shall be saved — That is, he shall, by virtue of that faith and baptism, be put into a state of salvation: he shall be saved from the guilt and power of his sins into the favour and image of God; his person shall be justified, and his nature sanctified; and he shall be entitled to, and made meet for, eternal salvation; of which also he shall be made a partaker, if he continue in the faith he has received, and do not wilfully recede from his baptismal covenant. He that believeth not — With such a faith as is above described, whether baptized or unbaptized; shall be damned — Katakriqhsetai, shall be condemned, namely, at the day of final judgment, and in consequence thereof shall perish eternally.

Ver. 15. Preach the gospel to every creature. See on Romans 10:15. Khrussein, to preach, to publish, to proclaim, is derived from khrux, a herald, one who cries aloud. Thus it is in Theodotian, on Daniel 3:4. O khrux eboa en iscui, the herald cried with full voice or strength, as in Revelation 5:2. There are moments when preachers should do the same. Why should the heralds of princes cover the heralds of the Lord with silence and shame. How can the people be persuaded that we ourselves believe, unless we sometimes raise our voice, and utter the fulness of our hearts. Never was mission so exclusive and glorious, so majestic and sublime, as that given to Christ’s servants. Our Lord speaks here with majesty like himself; he speaks according to the prophets, who with one voice had published righteousness to the heathen. Agreeably to this, every man should say to his brother, Know the Lord, till all shall know him from the least to the greatest. Agreeably to this, we are enjoined to train up our children in the nurture and fear of the Lord; for the Lord is not willing that any should perish, but that all should come to repentance. Thus the Lord sent his disciples forth clothed with full power, and according to his promises the Roman world believed. By and bye the fulness of the gentiles shall be brought in; for God in his secret counsel seems to have hitherto sentenced them to the vanity of idols.

15. Go ye into all the world — These words somewhat resemble the great commission given in Matthew 28:16-20, on the mountain in Galilee, but they were now uttered on a different occasion, namely, as they sat at meat. As these words were addressed to all preachers of the word, who are therein successors to the apostles, so they make it the duty of the Church to prosecute the enterprise of converting the world. Nations nominally Christian are to be converted to a real piety. Heathen nations are to be converted to the acceptance of a vital Christianity. The words sound as a trumpet blast pealing through all ages to the army of faith to win the world to the Saviour. Preach — The preacher and the preaching are divine institutions. They are established by Christ, and shall last till the world shall end. All other moral means of converting the world to righteousness — the press, the sabbath school, the voluntary societies, social prayer meetings, class meetings, and other meetings for Christian counsel — are auxiliary to the preacher and the preaching of the word. The Gospel — That is the “good news.” (See note on Matthew 1:1.) Preach the good news that there is a Saviour who can save us from sin, death, and hell, and endow us with holiness, blessedness, and heaven. Preach the good news, that all who hunger and thirst after righteousness, and desire to turn from sin to piety, may find the way. Every creature — That has a soul to be saved.

Verse 15. Preach the Gospel to every creature. — See notes on Matthew 28:19. St. Matthew has, all nations; and St. Mark’s every creature must be taken as exegetical of that phrase. It signifies, in fact, all men, whether Jews or Gentiles, and is used constantly in this sense in the Jewish writings; where the phrase “the creatures” signifies sometimes, it is true, the Gentiles in opposition to the Jews, but more generally men of all nations, all the rational creatures upon earth. This is the extent of our Lord’s commission; and if the Gospel, the good news, is to be offered to all, it is that they may believe and be saved, from the power and possibility of which no one can be excluded by any decree of reprobation or preterition, or there would be no offer of good news to him; nor can he be damned according to the terms of this commission, but in consequence of rejecting the doctrine and offer of salvation, when proposed to him. — Every creature is a redeemed creature, or there could be no offer of mercy to every creature.

V. 16. And is baptized-In token thereof. Every one that believed was baptized.

But he that believeth not-Whether baptized or unbaptized, shall perish everlastingly.

Verse 16. He that believeth] He that credits this Gospel as a revelation from God: and is baptized-takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved-redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned-because he rejects the only provision that could be effectual to his soul’s salvation.

Verses 15, 16. Go ye into all the world — To all countries under heaven; and preach the gospel to every creature — That is, to all mankind, to every human being, whether Jew or Gentile, for our Lord speaks without any limitation or restriction whatever. On this Bengelius remarks, “If all men, of all places and ages, have not heard the gospel, the successors of the first preachers, or those whose duty it was to hear it, have not answered God’s design herein, but have made void his counsel.” He that believeth — The gospel which you preach, with his heart unto righteousness; he that receives your testimony with a faith productive of love to God and man, and of obedience to the divine will; and who, in token of that faith, is baptized, and continues till death to maintain a temper and conduct suitable to that engagement, shall be saved — That is, he shall, by virtue of that faith and baptism, be put into a state of salvation: he shall be saved from the guilt and power of his sins into the favour and image of God; his person shall be justified, and his nature sanctified; and he shall be entitled to, and made meet for, eternal salvation; of which also he shall be made a partaker, if he continue in the faith he has received, and do not wilfully recede from his baptismal covenant. He that believeth not — With such a faith as is above described, whether baptized or unbaptized; shall be damned — Katakriqhsetai, shall be condemned, namely, at the day of final judgment, and in consequence thereof shall perish eternally.

Ver. 16. He that believeth with an honest heart, so as to embrace the Saviour in all the glory of his person and offices, shall be saved. He will then confess him openly by baptism, and bear his reproach. While on the other hand, he that believeth not shall be damned. All the Latin versions have the word, “condemned.” It is so used in our version, to designate the present state of unregenerate men. They are now condemned, and the execution may soon follow. Romans 5:16. Like Moses to Israel, our Lord here sets life and death before the people. Calvin in his later years wrote his commentary on the new testament in French: on this verse, he says, il signifie que les rebelles en rejettant le salut qui leur est presente, attirent sur eux une plus griefve punition. It signifies, that the rebels who reject the salvation “which is presented to them,” draw upon themselves a more grievous punishment. Ed. fol. Geneve, 1563.

16. He that believeth — Accepts the good news as the ground of his action. And is baptized — Baptized in the true spirit of the ordinance. For the external baptism by water is a public profession that the baptism by spirit has taken place. It is a professional outward consecration indicating an inward consecration of soul and body to the blessed Trinity. It is an emblematical regeneration figuring a real and spiritual regeneration. It is a figurative washing away of the sin, correspondent to the real washing away of sin. It is an external entering into the kingdom of heaven, correspondent to the real entering by regeneration into the spiritual kingdom of heaven. It is the being born of water, figuring the being born of spirit. Hence he who believes and is baptized really and truly shall be saved. Saved — The condition of perseverance in belief and consecration is of course implied in order to salvation. To believe once secures not our salvation, any more than to disbelieve once will secure our damnation. Saved from all those evils which the true man, who would do his duty to himself and to his God, desires to escape. Hence, as Christianity brings ample evidence of affording such a salvation, every true man who desires holiness, and earnestly wishes to escape from sin and its consequences, will accept Christianity. The Gospel, therefore, presents itself as an alternative, and a test of conduct, character, and destiny. Affinity for it will produce belief in it and faith upon it. It is an infallible test. It tests and discriminates rightly. All who ought to be saved believe it, and all who believe it ought to be saved. Hence we see the folly of those cavillers who object that it is unreasonable for Christianity to make belief a condition of salvation. Shall be damned — To reject Christianity is to reject the method of becoming right, of attaining to ultimate purity, holiness, and heaven. Hence those who reject it are left to sin. They are left to be punished for all their sins. And they are pre-eminently punishable for that one great sin, the rejection of the way of holiness through the Redeemer.

Those who object that it is wrong to punish men for believing that they ought to reject Christ, might perhaps as well object to punishing a thief who believed it best for him to steal, or a murderer who in his malignity believed that it is best for him to assassinate his victim. The wrong belief in all these cases arises from the wilful indulgence of a wrongful heart. Damned — Condemned, in opposition to being saved. If salvation means deliverance from sin, guilt, and hell, damnation means surrendry to sin, guilt, and hell. Whatever is the curse of the law, that Jesus saves from on our faith. Whatever is the curse of the law, to that damnation consigns us upon our disbelief. If the curse of the law be, as some think, temporary, and coming to an end, then he who suffers it to the end is not saved by Christ. If, therefore, damnation terminate by its own limitation, and any shall become happy after suffering it to the end, they become happy without salvation and without redemption. Theirs is a final heaven in which no glory is offered to Christ for his redemption or to God for his grace. Of such a heaven holy Scripture knows nothing.

V. 17. And these signs shall follow them that believe-An eminent author sub-joins, "That believe with that very faith mentioned in the preceding verse." (Though it is certain that a man may work miracles, and not have saving faith, Matthew 7:22, 23.) "It was not one faith by which St. Paul was saved, another by which he wrought miracles. Even at this day in every believer faith has a latent miraculous power; (every effect of prayer being really miraculous;) although in many, both because of their own littleness of faith, and because the world is unworthy, that power is not exerted. Miracles, in the beginning, were helps to faith; now also they are the object of it. At Leonberg, in the memory of our fathers, a cripple that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole."

Shall follow-The word and faith must go before.

In my name-By my authority committed to them. Raising the dead is not mentioned. So our Lord performed even more than he promised.

Verse 17. These signs shall follow] Or rather, accompany; this is the proper import of the original word parakolouqhsei, from para with, and akolouqew, I follow.

Them that believe] The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached. In my name] That is, by the authority and influence of the almighty Jesus. Cast out devils] Whose kingdom Jesus Christ was manifested to destroy. Speak with new tongues] This was most literally fulfilled on the day of pentecost, Acts 2:4-19.

Verses 17-20. And these signs shall follow them that believe — Bengelius subjoins, “That believe with that very faith mentioned in the preceding verse.” (Though it is certain a man may work miracles and not have saving faith, Matthew 7:22, 23.) “It was not one faith by which Paul was saved; another, by which he wrought miracles. Even at this day, in every believer, faith has a latent miraculous power: (every effect of prayer being really miraculous:) although in many, because of their littleness of faith, and because the world is unworthy, that power is not exerted. Miracles in the beginning were helps to faith; now also they are the objects of it. At Leonberg, a town in Wirtemberg, in the memory of our fathers, a cripple, that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole.” See note on Mark 11:22; where many similar instances are referred to; the number of which might easily be increased on the most certain evidence. Shall follow them that believe — The gospel word, and faith therein, must precede, and then the signs shall follow. In my name they shall cast out devils, &c. — That is, by my authority committed to them, and by my power attending them. Raising the dead is not mentioned here; so our Lord performed even more than he promised. If they drink any deadly thing — But not by their own choice: God never calls us to try any such experiment; it shall not hurt them. They shall lay their hands on the sick, and they shall recover — Immediately, without the use of any further means. Such was the purport of our Lord’s discourses with his disciples till his ascension, as is more largely related by Luke and John. And after he had spoken unto them — In this and a similar manner, time after time, for forty days; he was received up into heaven — While they were steadfastly beholding him; and sat on the right hand of God — That is, was invested with the highest dignity and authority, there to reign in all the glory of his mediatorial kingdom: And they went forth and preached everywhere — Through all parts of the Roman empire, and even to divers barbarous nations, and that with amazing success; the Lord working with them, according to his promise, and confirming the word with signs following — Which were at once the most solid, as well as the most obvious and popular demonstration of those divine truths which they delivered. Amen — So may the presence of the Lord be always with his faithful ministers! and may his gospel be attended everywhere with success, as well as with convincing evidences of its divine authority!

Ver. 17. These signs shall follow them that believe. As a tender family in infancy needs the fostering care of the mother, the infant church no less required the special endowments of the Holy Spirit. But the gifts, whether of prophesying, of healing, or of tongues, were restricted to persons specially endowed. “Do all speak with tongues? Have all gifts of healing? Are all workers of miracles?” 1 Corinthians 12:29. Of the existence of such endowments, we find no father of the primitive church that ever doubted. In all their multifarious writings, and in all the various countries where they lived, they speak the same things: and though the age of infancy be gone, we must not limit the Holy One of Israel. In these ages he helps our infirmities, and hears prayer in a most remarkable manner.

17. Follow them that believe — This promise is general, but not universal. It does not affirm that all in all ages who believe shall be followed by these signs. In fact, if each sign is once, twice, or thrice fulfilled in the case of any who believe, it is completely fulfilled. All over that is surplus fulfilment. So that those are very foolish who cavil that, according to this text, all believers must perform signs, and that none that work not miracles can be true believers.

The signs here mentioned do not include the raising of the dead. That great miracle, by which the soul is recalled from its departed state, has perhaps never been unequivocally and completely performed since the resurrection of our Lord.

In my name… cast out devils — As Jesus cast out devils in his own original power, so the apostles must perform the same miracles in his, and not in their own name. Their first miracle should be that signal work which typified the great work of Christ in expelling evil and its author from the soul of man, and from the world, namely, the casting out of devils. This phenomenon of possession existed through the apostolic age; and the fathers of the early Church bear ample testimony that the true believer expelled demons through faith in Jesus’s name. Speak with new tongues — Tongues by them not hitherto possessed. Here is an intimation of the Pentecostal miracle. This miracle remained with the early Church (1 Corinthians 12:10) as a symbol of the power of Christianity to pervade all the tribes and languages of the babbling earth, and as a means of arresting the attention of the unchristian and unheeding world.

V. 18. If they drink any deadly thing-But not by their own choice. God never calls us to try any such experiments.

Verse 18. Take up serpents] Several MSS. add en taiv cersin, in their hands-shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, Acts 28:5. If they drink any deadly thing] qanasimon (farmakon) being understood-if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, Isaiah 43:2. They shall lay hands on the sick] And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles.

That the apostles of our Lord should not lose their lives by poison is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself THE APOSTLE OF GOD, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janabi, give the following account.

When Mohammed, in the seventh year of the Hejra, A. D. 628, had taken the city of Kheebar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alee, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet’s dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though, on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: “O mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar.”

Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect: “I said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury.” To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. It was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it! And, thus attested, it stands for the complete and everlasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a POCOCKIO, p. 189, 190. Leviticus Coran traduit par SAVARY, vol. i; p. 135, and 212. See also, The Life of Mohammed by PRIDEAUX, 93, 101.

Verses 17-20. And these signs shall follow them that believe — Bengelius subjoins, “That believe with that very faith mentioned in the preceding verse.” (Though it is certain a man may work miracles and not have saving faith, Matthew 7:22, 23.) “It was not one faith by which Paul was saved; another, by which he wrought miracles. Even at this day, in every believer, faith has a latent miraculous power: (every effect of prayer being really miraculous:) although in many, because of their littleness of faith, and because the world is unworthy, that power is not exerted. Miracles in the beginning were helps to faith; now also they are the objects of it. At Leonberg, a town in Wirtemberg, in the memory of our fathers, a cripple, that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole.” See note on Mark 11:22; where many similar instances are referred to; the number of which might easily be increased on the most certain evidence. Shall follow them that believe — The gospel word, and faith therein, must precede, and then the signs shall follow. In my name they shall cast out devils, &c. — That is, by my authority committed to them, and by my power attending them. Raising the dead is not mentioned here; so our Lord performed even more than he promised. If they drink any deadly thing — But not by their own choice: God never calls us to try any such experiment; it shall not hurt them. They shall lay their hands on the sick, and they shall recover — Immediately, without the use of any further means. Such was the purport of our Lord’s discourses with his disciples till his ascension, as is more largely related by Luke and John. And after he had spoken unto them — In this and a similar manner, time after time, for forty days; he was received up into heaven — While they were steadfastly beholding him; and sat on the right hand of God — That is, was invested with the highest dignity and authority, there to reign in all the glory of his mediatorial kingdom: And they went forth and preached everywhere — Through all parts of the Roman empire, and even to divers barbarous nations, and that with amazing success; the Lord working with them, according to his promise, and confirming the word with signs following — Which were at once the most solid, as well as the most obvious and popular demonstration of those divine truths which they delivered. Amen — So may the presence of the Lord be always with his faithful ministers! and may his gospel be attended everywhere with success, as well as with convincing evidences of its divine authority!

Ver. 18. They shall take up serpents — and it shall not hurt them. A few years ago, an aged Moravian minister wrote to his friends, that while in South America he one day on coming home, saw a serpent six feet long on the top of his hut, which, on seeing him, descended, and bit him on the breast, yet no harm followed. Isaiah 11:8, 9.

Ver. 19. After the Lord had spoken to them he was received up into heaven, and sat on the right hand of God. The subject of Christ’s ascension is more fully recorded in Acts 1:6-11, where suitable improvements will be found.

18. They shall take up serpents — All the miracles here specified, and more, were doubtless plentifully performed in the early Christian Church; but the scantiness of the historical record furnishes no narratives of some of them. Of the present miracle of taking up serpents but a single instance remains on record, namely, in Acts 28:56. Drink any deadly thing — There is a legend that this miracle occurred to the apostle John, but it is not sufficiently authentic. Hands on the sick… recover — Instances are alluded to in Acts 3:6, and 5:15, and James 5:14. As bodily ills are the shadow of the ills of the soul, so these miracles of external mercy are images of the spiritual and moral miracles that Christianity ever works. In all ages the regenerating Spirit casts out devilish passions from men’s souls. The young convert to the Gospel speaks with a new language. The powerful grace of God enables the faithful Christian to handle unharmed the evil things of this life, and perform its secular business, which bite other men and kill them. The cup of temptation and trial which poisons the soul of the unregenerate is drained by the faithful truster in Christ unhurt. And from all the ailments of which men sicken and die, the power of the resurrection shall completely heal them.

Verse 18. They shall take up serpents. — As St. Paul in the island of Melita. And if they drink any deadly thing it shall not hurt them; of which we have no instance in sacred history; but several are recorded in the ancient ecclesiastical histories, and the martyrologies. These, with the casting out of devils, speaking with new tongues, that is, tongues new to them, foreign languages, and healing the sick, are called signs:

1. Because in the sense of wonders, as things unknown and unheard of, either in themselves, or in their circumstances and accidents.

2. As attestations of a Divine commission, and therefore of the truth and heavenly authority of the doctrines taught, and the facts declared. How long these gifts continued in the Church has been a matter of controversy. This we know, that they were not only exercised by the apostles, but conveyed by them to others; and yet we soon reach a period when the pretensions to such gifts become equivocal and doubtful, and finally are to be resolved into pious frauds, or rather into impious imposture. It is not of much importance to ascertain at what precise point between these two periods the true gifts ceased. They were probably withdrawn gradually, and were exerted in some places longer than in others, or appeared in some parts when they had ceased in others. In their nature they were adapted to the introduction and establishment of a new form of religion, claiming to be an immediate revelation from God; but as soon as they entwined themselves into the records of authentic history as facts, they became good and sufficient evidence to carry down the demonstration of the truth of Christianity, along with its own glorious internal evidence, to all future ages. There was no necessity for their permanency; and that Christianity, pure and efficient Christianity, has, in these later times, made its way without any restoration of such gifts, at home or abroad, is an additional presumption that they were designed to be confined to the first ages, and that they have ceased, not for want of faith, as some have thought, but in pursuance of the Divine purpose and plan. — There is nothing in this view, however, contrary to the very rational opinion, that extraordinary circumstances may even now produce extraordinary aids to God’s servants; and that sometimes they may be furnished with remarkable powers. We have no authority to prescribe one uniform mode of working to Him who is not only supreme as Sovereign, but infinite in wisdom. This, however, appears to constitute the difference between the former and the latter times of the Church; that in the former, what we call extraordinary gifts were so common as to be reckoned, in fact, among the ordinary means of spreading the influence of Christianity; whereas, in these later times, they are, in truth, extraordinary wherever they exist, and can only be regarded in the light of very rare and special visitations.

V. 19. The Lord-How seasonable is he called by this title! After he had spoken to them-For forty days. Luke 24:50.

Verse 19. After the Lord had spoken] These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us.

Verses 17-20. And these signs shall follow them that believe — Bengelius subjoins, “That believe with that very faith mentioned in the preceding verse.” (Though it is certain a man may work miracles and not have saving faith, Matthew 7:22, 23.) “It was not one faith by which Paul was saved; another, by which he wrought miracles. Even at this day, in every believer, faith has a latent miraculous power: (every effect of prayer being really miraculous:) although in many, because of their littleness of faith, and because the world is unworthy, that power is not exerted. Miracles in the beginning were helps to faith; now also they are the objects of it. At Leonberg, a town in Wirtemberg, in the memory of our fathers, a cripple, that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole.” See note on Mark 11:22; where many similar instances are referred to; the number of which might easily be increased on the most certain evidence. Shall follow them that believe — The gospel word, and faith therein, must precede, and then the signs shall follow. In my name they shall cast out devils, &c. — That is, by my authority committed to them, and by my power attending them. Raising the dead is not mentioned here; so our Lord performed even more than he promised. If they drink any deadly thing — But not by their own choice: God never calls us to try any such experiment; it shall not hurt them. They shall lay their hands on the sick, and they shall recover — Immediately, without the use of any further means. Such was the purport of our Lord’s discourses with his disciples till his ascension, as is more largely related by Luke and John. And after he had spoken unto them — In this and a similar manner, time after time, for forty days; he was received up into heaven — While they were steadfastly beholding him; and sat on the right hand of God — That is, was invested with the highest dignity and authority, there to reign in all the glory of his mediatorial kingdom: And they went forth and preached everywhere — Through all parts of the Roman empire, and even to divers barbarous nations, and that with amazing success; the Lord working with them, according to his promise, and confirming the word with signs following — Which were at once the most solid, as well as the most obvious and popular demonstration of those divine truths which they delivered. Amen — So may the presence of the Lord be always with his faithful ministers! and may his gospel be attended everywhere with success, as well as with convincing evidences of its divine authority!

19. He was received up into heaven — Of this ascension the fullest account of all the Gospels is given in Luke 24:50-52. And as if the ascension belonged less to the Gospel narrative than to the growth of the kingdom of God after that narrative closes, the fullest picture of all is given in Acts 1, 2-12.

The scene took place (not in Galilee, but) on the Mount of Olives near the verge of Bethany. Our Saviour led them to that spot, and while conversing with them, he lifted up his hand and blessed them. And as he blessed them he began to ascend. And as he ascended, the cloud gathering beneath his feet at once bore him upward and closed him from their sight. Whither did the person of Jesus ascend? Into heaven. But where is heaven? We know not its locality in the immensity of the universe. Astronomers indeed tell us that there is a centre of our solar system, and that is the sun. But the sun is a member of a larger system, which has its centre or sun. And this is member of a still grander system revolving around its centre. At last there is a centre of the whole universe. At that centre resides the great MOVER of the whole. There doubtless is the central residence of GOD. To that centre perhaps Jesus departed. At any rate heaven is away from this earth, and away from this earth is up. Wherever heaven is therefore it is up. The language of Scripture, the language of humanity, the language of our childhood, herein is true, and, strictly in accordance with the highest science.

V. 20. They preached every where-At the time St. Mark wrote, the apostles had already gone into all the known world, Romans 10:18; and each of them was there known where he preached: the name of Christ only was known throughout the world.

Verse 20. The Lord working with them] This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth, and establishing them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has been sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved. With signs following.] epakolouqountwn shmeiwn, the accompanying signs: viz. those mentioned in the 17th and 18th verses, {Mark 16:17, 18}, and those others just now spoken of, which still continue to be produced by the energy of God, accompanying the faithful preaching of his unadulterated word.

Amen.] This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out.

St. Jerome mentions certain Greek copies, which have the following remarkable addition to Mark 16:14, after these words- and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, quæ non sinit per immundos spiritus verem Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam. “And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness.” There are various subscriptions to this book in the MSS. and versions; the principal are the following: “The holy Gospel according to Mark is ended written by him-in EGYPT-in ROME-in the Latin tongue-directed by Peter the 10th-12th year after the ascension of Christ-preached in Alexandria, and all its coasts.” Dr. Lardner supposes this Gospel to have been composed A. D. 64 or 65, and published before the end of the last mentioned year. See the Preface. {Mark 1:1}

The Gospel according to Mark, if not an abridgment of the Gospel according to Matthew, contains a neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satisfactory; and is the most proper of all the four Gospels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of FOUR witnesses, all these glorious and interesting facts are established.

One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more numerous, in proportion, than in the other evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted. Though the matter of St. Mark’s work came from the inspiration of the Holy Spirit, yet the language seems to be entirely his own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of euqewv, immediately, and palin, again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people: this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesitate to render due praise to that God whose work is ever perfect. Amen.

See Ancillary writings for :

SOME OBSERVATIONS ON THE NATURE AND IMPORTANCE

OF BAPTISM.

Verses 17-20. And these signs shall follow them that believe — Bengelius subjoins, “That believe with that very faith mentioned in the preceding verse.” (Though it is certain a man may work miracles and not have saving faith, Matthew 7:22, 23.) “It was not one faith by which Paul was saved; another, by which he wrought miracles. Even at this day, in every believer, faith has a latent miraculous power: (every effect of prayer being really miraculous:) although in many, because of their littleness of faith, and because the world is unworthy, that power is not exerted. Miracles in the beginning were helps to faith; now also they are the objects of it. At Leonberg, a town in Wirtemberg, in the memory of our fathers, a cripple, that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole.” See note on Mark 11:22; where many similar instances are referred to; the number of which might easily be increased on the most certain evidence. Shall follow them that believe — The gospel word, and faith therein, must precede, and then the signs shall follow. In my name they shall cast out devils, &c. — That is, by my authority committed to them, and by my power attending them. Raising the dead is not mentioned here; so our Lord performed even more than he promised. If they drink any deadly thing — But not by their own choice: God never calls us to try any such experiment; it shall not hurt them. They shall lay their hands on the sick, and they shall recover — Immediately, without the use of any further means. Such was the purport of our Lord’s discourses with his disciples till his ascension, as is more largely related by Luke and John. And after he had spoken unto them — In this and a similar manner, time after time, for forty days; he was received up into heaven — While they were steadfastly beholding him; and sat on the right hand of God — That is, was invested with the highest dignity and authority, there to reign in all the glory of his mediatorial kingdom: And they went forth and preached everywhere — Through all parts of the Roman empire, and even to divers barbarous nations, and that with amazing success; the Lord working with them, according to his promise, and confirming the word with signs following — Which were at once the most solid, as well as the most obvious and popular demonstration of those divine truths which they delivered. Amen — So may the presence of the Lord be always with his faithful ministers! and may his gospel be attended everywhere with success, as well as with convincing evidences of its divine authority!

20. Went forth and preached — They no longer sat and mourned and wept. (Ver. 10.) They rose like heroes and quitted themselves like men. They were afraid of no danger, and braved all deaths. Such was the Pentecostal power with which they were endued from on high. The Lord working — Through them as his instruments. With signs following — All the promises of signs were lavishly fulfilled. The apostles’ faith was made mighty by the signs that attended them, and the Gospel prevailed by these powerful testimonies from God. And how mighty was the spirit of this young Christianity!

END OF VOL. 1

Verse 20. The Lord working with them. — Which refers to the secret influences of his grace, giving the increase to the seed they sowed, and to the shoots they planted. This CO-OPERATION of Christ with his servants, in their employment of preaching everywhere is therefore distinguished from his confirming the word with signs following, that is, proving the Divine original, and therefore truth, of their doctrine, by the miracles by which it was followed. They proposed the doctrine, and then the miracle became the sign and seal of its Divinity.