Lange Commentary - Mark 16:1 - 16:13

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Lange Commentary - Mark 16:1 - 16:13


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PART FIFTH

The Resurrection of the Lord. The Great Victory, and the Appearance of the Victor in the Company of the Apostles, to bring to Completion the New Church. His Ascension (Last Withdrawal) to complete His Conquest of the World

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FIRST SECTION

THE RISEN ONE AS CONQUEROR ON BEHALF OF THE CHURCH; OR, THE INTRODUCTION OF THE BELIEF IN THE RESURRECTION OF THE BODY. THREE EASTER MESSAGES: THE ANGEL, THE WOMAN, THE TWO MEN

16:1–13

(Parallels: Mat_28:1-15; Luk_24:1-35; Joh_20:1-18)

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1. The Resurrection. The Angelw Message, and the Women. Mar_16:1-8

1And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? (4And when they looked [up], they saw that the 5stone was rolled away,) for it was very great. And, entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6And he saith unto them, Be not affrighted. Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7But go your way, tell his disciples and Peter that he goeth before you intoGalilee: there shall ye see him, as he said unto you. 8And they went out quickly, and fled from the sepulchre; for they trembled and were amazed [trembling and ecstasy held them]: neither said they anything to any man; forthey were afraid.

EXEGETICAL AND CRITICAL

See the parallel passages in Matthew and Luke.—This portion, considered in itself, is manifestly a fragment; for no treatise, especially no Gospel, can conclude with ἐöïâïῦíôï ãÜñ . Upon the critical question, as to the authenticity of the following part, compare the Introduction. In this section, we have followed the remarkable division of the Pericope; but we would point out that this part might most properly be united with the following, under the common idea with which we have designated the section. Mark gives the day of the resurrection in such a way as to supplement the other Gospels. The early morning is termed by him the sunrising. He is the most accurate in the account of the women who came to anoint Christ’s body, stating their number to be three, and giving their names. He agrees with Luke, in saying that the women came for the purpose of embalming the Lord’s body. The representation of the moment of the resurrection, and the revelation to the women as they were returning from the grave, of which Matthew gives the details, is omitted by him; and we find here, moreover, but a brief notice of the meeting of the risen Lord with Mary Magdalene. He alone remarks upon the anxiety of the women, as to how the stone was to be rolled from the door of the sepulchre. Only one angel, according to his account, appears to the women; and the same is true of Matthew. This was the first appearance, whereas Luke and John relate a later appearance (see Matthew). In describing the return of the women from the grave, the Evangelists differ the most from one another. Matthew states: “And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word.” Luke similarly. Mark, on the contrary: “And they said nothing to any man; for they were afraid.” The circumstances, however, are different. These women who were afraid, are Mary the mother of James, and Salome, who had gone into the grave after Mary Magdalene had hurried forth on finding the grave empty. The women, however, who departed quickly with great joy to declare what had taken place to the disciples, form a larger group, composed of those who had been the first at the grave with the materials for embalming, and of those who had followed them. (See Matthew.) Mark omits this fact in order to introduce the separation of Mary Magdalene from the other two women. And yet he makes it appear that the first impression produced on the women was a mingling of fear and ἔêóôáóéò .

Mar_16:1. And when the Sabbath was past.—That is, on Saturday evening, after sunset. Luke says, 23:56: After their return (when they came back), they prepared spices and ointments; and rested the Sabbath day, according to the commandment. It is not said, “and thereafter,” but, “and of course rested;” so that it is intended as a special explanation of the preceding. We have no contradiction, accordingly, between Luke and Mark, as Meyer would make out. The antecedent embalming, Joh_19:39, is not excluded by this. Neither is the fact excluded, that some of the women purchased the spices as early as Friday evening, before sundown; only the two Maries had remained too long at the grave to do so, and hence they could not make their purchases till the Sabbath had passed. (See Lange’s Leben Jesu, ii. 3, p. 1623.)—Spices, ἀñþìáôá .—“Aromatic herbs to mix with ointment.” Meyer. The ἀñþìáôá are not necessarily dry substances. “The ointments were seldom simplicia (e. g., the nard); they were generally composed of various substances (Job_41:22; Plin. 29, 8),—of olive oil (that much-praised product of Palestine), and various fragrant, especially foreign (Eze_27:22), vegetable extracts,—namely, oils and resins, such as nard and myrrh. Such ointments were, in part, very expensive, and special articles of luxury. Amo_6:6.” Winer.

Mar_16:2. When the sun had begun to rise.—We translate thus somewhat singularly, because De Wette (and, following him, again Meyer) maintains that ἀíáôåßëáíôïò ôïῦ ἡëßïõ can only mean, when the sun had risen, not, as it was rising.The words, “very early,” immediately preceding, contradict this view. But between the beginning of the sunrise and its ending is a considerable interval, as between “eve” and “evening;” and according to this distinction has Mark conceived of the matter, as he previously distinguished the two evening seasons. The sunrise, accordingly, had begun: oriente sole. Meyer discovers in this passage not only a discrepancy between Mark and John, who indeed says it was still dark, but in a certain measure between the statements of the Evangelist Mark himself (“very early, when the sun had risen”).—Beza’s conjecture, ïὐêÝôé ἡëßïõ ἀíáô ., is quite unfounded.

Mar_16:3-4. From the door of the sepulchre... when they looked up... rolled away... it was very great.—These are all accurate statements, which are characteristic of Mark’s clear view of things. The stone was lying in the hollow cut deep into the rock, so as to form the door, and must accordingly be rolled forth from this recess outwards; hence “rolled away.” The rock-tomb, however, itself lay upon a height; hence the women saw the stone when they looked up. That upward glance, accordingly, does not form a mere contrast to the supposed circumstance, that before this “their eyes were cast down to the ground.” And because the stone was very great, they could even from a great distance see it lying. This latter explanation of Meyer, respecting the stone, is to be preferred to the reference (by Cod. D., and Wessenberg) of the clause, “for it was very great,” to the clause, “who shall roll us away the stone?”—although this conveys a natural meaning.

Mar_16:5. A young man.—The angel is described in these terms, because of his external appearance. Similarly does Luke express himself: “Two men in shining garments.” The facts, as they occurred in point of time, must be distinguished in the following way: First, the appearance of one angel in the tomb, who showed himself to the two Maries after Mary Magdalene had hurried forth to inform Peter and John (Mark); then, two angels who manifested themselves to her upon her return (John). These two appearances of the angels are given only generally by Luke, (they appeared “to the women which came with him from Galilee.”) Finally, we have the appearance of the angels before the tomb upon the stone, which was seen by the larger group of women who assembled in the garden at a later period (Luk_24:1 :“And certain with them”). This construction commends itself, if we adopt the view that Luke’s account is not designed to give an exact description. The first point then is, that there are three women who are witnesses: Mary Magdalene hastens back to tell the disciples, and the other two Maries see an angel in the sepulchre. The second point to be considered is, that the Magdalene sees two angels in the tomb, then the Lord, while the two Maries wait irresolutely for the other women, or go to meet them. The third point is, that the assembled women, among whom also is Johanna, first see the angel upon the stone (or two angels,—one of them in the sepulchre); then, as they are returning, the Lord Himself.

Mar_16:6. Be not affrighted.—In the liveliness of the words, we find by asyndeton the copulatives omitted.

Mar_16:7. And Peter.—Especially. Meyer (following De Wette): “Because of his superiority, not because Peter as denier required a mark of forgiveness (as is the common opinion).” But the superiority of Peter had ceased for a time. It must be first, according to John 21, restored to him. So it is, accordingly, a gracious token to unfortunate Peter.—He goeth before you.—̔́ Ïôé introduces the message.—As He said unto you.—See Mar_14:28. Upon the apparent contradiction between this announcement, that Jesus would precede the disciples, and His appearing unto them so shortly after, consult the commentary on Matthew. The first message applied especially to the Galilean disciples in a body. They, as such, first saw the Lord in Galilee again. Secondly, it was in a more special sense a preparation of the disciples for the approaching appearance of the Lord, which was by no means excluded by the message. And thirdly, the return of the disciples to Galilee was delayed, contrary to the wish of the Lord: first, through their own unbelief; secondly, through the unbelief of Thomas. See Leben Jesu, ii. 3, pp. 1664–5–6.

Mar_16:8. They trembled and were amazed.— The term åἶ÷å äὲ is intended without doubt to express the idea, that, even when out of the sepulchre, their former feelings held fast possession of them. These feelings were the opposing sentiments of trembling and ἔêóôáóéò , which latter cannot be possibly conceived of as horror. It is the parallel to the phrase in Matthew: With fear and great joy. The ecstasy indicates always, that one is not master of oneself; and here it indicates such a state of feeling, in opposition to the extreme measure of fear, ôñüìïò . It is a state of transition from trembling and amazement; and while this play of feeling continues, men find it impossible to act.—Neither said they anything to any man.—De Wette maintains that this is contradicted by Matthew and Luke. It certainly does not mean simply, that they said nothing to any one by the way (Grotius), nor yet to any man beyond the circle of the Apostles; but, nevertheless, there is no contradiction. The intention of Mark was to lay hold of the fact of their indecision, and to unite it to the two following manifestations of hesitating unbelief. The women did not act upon the message of the angels, the individual disciples did not act upon the women’s message, the assembled Apostles did not act upon the message of the men and of the disciples who had been met upon the way to Emmaus. The intention of our history is this, to bring out prominently the barriers which unbelief throws up, by which the ever-increasing urgency of the pressing messages is repelled. In the first instance, the weak faith of the two Maries prevented them from fulfilling their mission. The Magdalene met them in this state, and they did not allow themselves to be cheered by her information till they had met the other women (see Luke), and with them had seen the Lord. Now, their message was naturally a new and different one. Meyer distinguishes thus: They related the message at a later period, but it is self-evident that they had not fulfilled it. We distinguish thus: They did not fulfil their original commission, but, at a later period, the related, along with the other women, the earlier and later occurrences in one united narrative.—They were afraid.—This can only mean: The occurrence was so new to them, great, unheard-of, that they ventured not in the full confidence of faith to publish it, and that they, still more, did not expect to find any faith among the disciples.

DOCTRINAL AND ETHICAL

1. Consult the parallels in Matthew.

2. The entire chapter in its one central idea: Christ risen in perfect certainty and in the might of His resurrection, the destroyer of all unbelief in His people, and thereby the destroyer of the kingdom of darkness throughout the world; or, Christ appearing in His triumphal glory, able to redeem to the uttermost by that unlimited power which He acquired through His victory.

3. The three grand divisions of the chapter are—the Risen One as Conqueror for the Church, in the Church, with the Church.

4. The contrast in the chapter: The annunciations of the resurrection of the Lord to the Church, by the angels, by the women, by individual disciples, are not sufficient to overcome fully the unbelief of the disciples; the circle of disciples becomes a believing Church only when Jesus Himself reveals Himself personally in their midst. And this is, indeed, the thought underlying the entire Gospel of Mark, which is founded upon the mission of Peter—of that Peter whom man would and will make the head of a new Church in which, by the tradition of an Apostle, angel-voices, holy women, and visions to women, should be made to represent Christ Himself.

HOMILETICAL AND PRACTICAL

Upon the whole chapter, consult the superscription and the Doctrinal Reflections.—Upon the Section, Mar_16:1-16 : The Church has not arrived at the full belief in a risen Saviour by even the most glorious messages, but by the personal revelation of the Risen One Himself.—Upon the Section up to Mar_16:13 : The three Easter-messages of Jesus to His Church in their progressive effect: 1. Through the angels to the women; 2. through the women to the amazed disciples; 3. through the two amazed disciples to the assembled company.—Upon the Section before us: The [Jewish] Sabbath is passed away, the [Christian] Sunday has appeared; or, a new arrangement of the periods of rest and labor has been made by Christ. Man proceeds no more to the holy day from his labor, but from the holy day to his labor. 1. So is it in the life of the glorified Christ: first sitting at the right hand of God, then ruling, then coming again. 2. So is it in the life of the Church: first Sunday, then the consecrated working-day. 3. So in the life of the believer: first justification, then sanctification. Conclusion: In this form, Christianity is the beginning (the principle) of the glorified world.—Our conversation is in heaven.—The walk of the three women to the grave is a symbol of the separation between the old and the new world in the history of the Passover: 1. The three women with their solicitude [Mary Magdalene in the deepest emotion; the others, two mothers of five Apostles, two aunts of Jesus of Nazareth, calmer, quieter]; their unconsciously-entertained hopes of life, and their ointments for the dead corpse. 2. The rising sun, but the heavy stone of their anxiety. 3. The angel appears, but the Lord has disappeared. 4. The resurrection of Christ declared, in the distant prospect of His re-appearance, out of the mouth of the grave. 5. The delightful commission to proclaim these good tidings; but their souls are oppressed by the overmastering feelings of fear and joy.—“And Peter” [Peter could never forget this addition, and hence Mark records it].—How the sinner ever thinks of the word which shows that the Saviour thought of him.—The first Easter-message, a message from the Prince of Life given by angelic lips to the women who wished to anoint the dead.—This message is not carried to its destination; but in the contending feelings of the women, between their fear and joy, is left unfulfilled.—Why the female disciples, even now, do not come up to that evangelizing faith which the message enjoins: 1. They are not yet able to give themselves up to that obedience of faith, because the fact overcomes their feelings [could not believe for joy]. 2. They cannot yet give themselves up to the confidence of faith, because their feelings amid the signs of the fact are not yet stilled [they cannot believe for fear; they miss the Lord, whom they have not seen; and they are still afraid of finding among the disciples no faith to receive their great news]. 3. They cannot yet give themselves up to the peace of faith, because these conflicting feelings are contending in their hearts.—As Christ is elevated above the angels, so is the certainty of the resurrection elevated above the testimony of the angelic appearance.—Since Christ died, a new heavenly activity is demanded, which lies far above all the visions of the old economy.

Starke:—Nova Bibl. Tub.:—What does not love do, when it is strong?—Through woman was life lost at first; by women must it be first sought, found, and revealed.—(The stone.) Hindrances in the way of salvation.—Men often make to themselves unnecessary anxieties: before they actually meet them, the Lord has helped them already.—If we look with believing eyes into Christ’s grave, all our anxiety falls into it; for Christ’s resurrection is our resurrection.—God will comfort the penitent, and will make their anguished hearts joyful again.—Christ’s heart is as compassionate after, as before, His resurrection—God’s promises pass certainly into fulfilment, and that too more gloriously and sooner than their mere form would lead one to expect.—Osiander:—Untimely fear often hinders from fulfilling one’s office.

Braune:—No shrine is made of the grave, and no worship from the contemplation of it; but the women are bidden to carry the good news and to awaken faith.—Weak sentimentalism avails nothing in the kingdom of God which has been established in the earth by the death of Jesus.—Brieger:—The resurrection, which is also a birth, is a mystery, like every birth. It is also an act of God’s omnipotence, like every other birth.—If we are because of sin related to death, which is so foreign to our being, much more are we related to life.—Heubner:—The morning of the resurrection of Jesus: 1. Distinguished by heaven itself; 2. bringing a glorious reward to Jesus Himself; 3. fearfully condemnatory as regards His foes; 4. joyfully quickening as regards the disciples of Christ.—Dietzsch:—The mingling of fear and hope which the thought of death and immortality is wont to awaken in us.—Schultz:—The first witnesses of Christ’s resurrection: 1. They were strong [their love is manifested in their going to the grave]; 2. they were weak [their sorrow, their fear].—Thiess:—The cross of Calvary illumined by the rays of the Easter-sun.—Rautenberg:—Easter at the graves: 1. The stone of the curse is rolled away; 2. angels inhabit them; 3. the dead are risen.

Footnotes:

[1][Mar_16:3.—Codd. A., B., Tischendorf read ἐê ; i. e., upwards from the descending entrance. With this corresponds the reading ἀíáêåêýëéóôáé in B., L., Tischendorf.]

[Mar_16:8.—Codd. B., D., Lachmann, Tischendorf read ãáñ instead of äå .]

[The English version agrees with Lange’s: “At the rising of the sun.”—Ed.)

Sonntäglicher Werketag: a secular day into which the spirit of Sunday is carried.