Chapter 16
“He Has Risen; He Is Not Here!”
Mark 16:1-8
1 When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. 2 Very early on the first day of the week, they *came to the tomb when the sun had risen. 3 They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 Looking up, they *saw that the stone had been rolled away, although it was extremely large. 5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. 6 And he *said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. 7 “But go, tell His disciples and Peter, ‘He is going ahead of you to Galilee; there you will see Him, just as He told you.’ “ 8 They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.
MARK 16:1-4
1 When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. 2 Very early on the first day of the week, they *came to the tomb when the sun had risen. 3 They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 Looking up, they *saw that the stone had been rolled away, although it was extremely large.
Mark’s “Amazing” Closure
Before we go on to comment on this closing piece of Mark’s gospel, we should note that the book of Mark itself ends in controversy. Verse 9-20 were attached to this Gospel as a closure but the writing is evidently unlike Mark’s style. Most scholars believe it was added perhaps up to 200 years later.
It seems appropriate that Mark’s Gospel ends as it began; hurried, immediate, and with his favorite words, amazement [v8]. It is as though right in the middle of penning the last verse someone broke into Mark’s room and he had to hide his papers before they were taken.
According to Thomas Fox, Mark was dragged to death behind a chariot by the people of Alexandria at the festival of their idol, Serapis. Who can know the last days of Mark’s life and the last events before he finished penning this “immediate and urgent” Gospel? What we do know is that — whatever the circumstances — Mark never lost his immediacy for sharing the words of Jesus Christ.
None of us wish our lives to be ended in violence but all of us hope to end our lives well. Everything about Mark’s life tells us that he ended it with the same exuberance as he began the Gospels:
Mark 1:1
The beginning of the good news of Jesus Christ, the Son of God.
Here is the “the ending” that I would give to the good news of Jesus Christ through Mark. “I was allowed to live to praise him and I was privileged to die praising him. Glory to his name.”
Could there be any greater tribute to a life lived so well; so enthusiastically and so passionately? Our question becomes, “How can we make our lives more like that every day?”
Will the hallmark of our lives be our enthusiasm to share such great and awesome news — even to the moment of our death? We can only pray.
Mary Magdalene, and Mary the mother of James, and Salome
Could there have been a more motley crew of the rejected gathered around someone’s grave? Jesus had gone from a following of thousands to three unknown women in a period of days.
Nicodemus supplied burial spices and Joseph provided a tomb, still where were the crowds who laid their coats upon the ground in worship? Where were the people who were healed, fed and forgiven? Where were the twelve who walked beside Jesus constantly for three years?
When our Lord’s body was beaten and stretched upon the cross what really died was those people’s image of a messiah. They expected the messiah would be their own private savior. Do we walk away from the Messiah when he stops addressing my needs and focuses instead on the world’s needs?
What happened that morning was not the result of a group of true believers (they came to properly bury Jesus — not to await his resurrection as Jesus prophesied). Instead we have a small group of broken women whose love for their friend was even greater than their expectations of him. They came thinking the stone would still block their path.
They came because Jesus loved them even when the world despised them. They just came to love him back. Solely to give dignity to his broken body as he had given them dignity and pieced together their broken lives.
It is those women —who loved Jesus beyond expectation — that was given the gift of seeing him most clearly.
Do I love Jesus like that? Do I love him even when my promises seem unanswered? Do I love him even when my life seems to be falling apart? Do I love him enough to go wherever he is, even when that place may be a tomb of death and decay? Is my love for him even greater than my expectations of him?
The resurrected Jesus tells Peter that to love him is to feed his sheep. Will my love for Jesus take me to where prayers seem unanswered and lives are falling apart? Will my love for Christ’s sheep supersede my false expectations of others and even lead me to the places of death and decay in my own community?
On the first Sunday morning of a dawning eternity this is what the church looked like: Three broken woman whose love was greater than their expectations, greater even than their faith. Perhaps the church has never been so pristine in purpose. Is that the offering I will lay before the altar this week?
MARK 16:5-6
5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. 6 And he *said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him.”
“Do not be amazed...”
As the women approach the tomb they become concerned — not so much by the guards — but because of the boulder that sealed the entrance. Their concern was not for their lives as was the case for the apostles. Their only concern was, “How do we get to Jesus?”
What a blessing it would be if that were the sole passion of our days. If all we thought about each morning was, “How do I get to Jesus?”
What we see is that Jesus had already removed every obstacle. We can only imagine Jesus awaited these women with an ear-to-ear smile.
Sitting on the stone was a “young man” dressed in the purest white. In fact, the word for white [G3022 leukos], really means “dazzling light.”
The women don’t have to worry about “how to get to Jesus,” because Jesus already removed the obstacles and left a messenger for them. Similarly, we don’t have to worry about obstacles if all we want to do is “get to Jesus.”
All we have to do is go where his body is most broken in our communities and we can be amazed by what we see.
The word “amazed [G1568 ekthambeo],” means to be “inspired beyond reason.”
Does that sound like me? Am I amazed in my faith? Am I dazzled by the light? Am I chatting with smiling angels? Do I sound unreasonable in my delight over the risen Jesus? I am supposed to! I am supposed to be inspired beyond reason!
If that doesn’t sound like my life than there can only be one cause. I must not be going to the places where amazing things happen. If I want an amazing spiritual life then I need to go to the places where amazing things happen. A mundane faith is the result of a mundane life. Let’s go where we can be amazed!
Sound scary? Keep in mind these three women harbored a desire to love Jesus was far greater than their fear of the guards. Which emotion rules my life; love or fear? Only one path leads to a dazzling, inspiring, spiritual life.
1 John 4:18-19
18 There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. 19 We love, because He first loved us.
“He has risen; He is not here...”
Here is a question we must constantly ask ourselves; “Has my Jesus risen yet?”
If so, is my life dazzling and inspiring? Am I like the heavenly messenger waiting atop the removed obstruction between Jesus and his people? Am I someone giving heart to those trapped in cycles of lifeless sorrow; “He has risen, he is not here.”
Could any grander words ever be spoken? These women came expecting to find nothing but decay and death. Instead, they find the message of the ages:
Isaiah 60:1-2
1 “Arise, shine; for your light has come, and the glory of the LORD has risen upon you. 2 “For behold, darkness will cover the earth and deep darkness the peoples; But the LORD will rise upon you and His glory will appear upon you.”
Here is the word “risen” in all its marvelous glory. Jesus has risen, our light has come, his glory is upon us, and darkness has no more power. What are we waiting for? Isn’t there someone we know who needs to hear that message?
MARK 16:7-8
7 “But go, tell His disciples and Peter, ‘He is going ahead of you to Galilee; there you will see Him, just as He told you.’” 8 They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.
“But go, tell...”
“Go, tell...”
Here is the essence of the Gospel message. It was never meant to be good news “just for us.” Once we “get it,” we are commissioned to “give it.”
The joy of the Gospel grows as we give it away but diminishes if we withhold it:
Matthew 5:14-16
14 “You are the light of the world. A city set on a hill cannot be hidden; 15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. 16 “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”
And read these verses closely because the way that others see the glory of God is in our “good works.” Do my “good works” reveal God’s glory? It isn’t good works that lead to salvation, but salvation that doesn’t lead to good works is questionable indeed.
The good news, “He is risen,” always results in the commission, “Go, tell.”
Where am I going to share the great news about Jesus through my good works today?
“His disciples and Peter...”
Why the disciples and Peter?
There are two ways of interpreting this statement but first we must remember who is telling the story. Remember Mark’s gospel is really Peter’s gospel passed on to us. Mark learned his Gospel at the feet of his mentor, Peter. It is Peter who tells us that these women had to be directly told to go to Peter as well. Why?
It could be the apostles considered Peter “outside the fold” at that time because Peter had denied Jesus:
Luke 12:8-9
8 “And I say to you, everyone who confesses Me before men, the Son of Man will confess him also before the angels of God; 9 but he who denies Me before men will be denied before the angels of God.”
It could also be the women would shun Peter because of his denial.
Whatever the case, the most important point is this; Jesus had instructed the angel to “make sure Peter is included.”
That is such awesome news to us. Though Peter had excluded Jesus at our Lord’s loneliest time, Jesus included Peter in the Apostle’s time of greatest shame.
This is the kind of Savior we have. This is the Christ who rises on Easter morning. Not a God who nitpicks and counts our sins but a God who goes out of his way to even instruct the angels, “Make sure Peter is included!”
“Trembling and astonishment had gripped them...”
These poor women, who could blame them for not racing back to the upper room with the angel’s message? How incredibly confusing that entire week must have been to them.
At times, it looked as though Jesus was invulnerable. There was the triumphal entry into Jerusalem and the assertion of Jesus’ authority over the temple.
Then there were times of horror and sorrow. The arrest and torture of Jesus, the forced march to Golgotha, the brutal crucifixion and rushed burial. Think of how confusing it must have been.
Mark tells us how the women feared reporting what they had seen, but the other Gospels tell us that they were eventually faithful in their commitment. It is in Luke’s gospel that we learn another reason for these women’s reticence to follow the commands of the Angel:
Luke 24:8-11
8 And they remembered His words, 9 and returned from the tomb and reported all these things to the eleven and to all the rest. 10 Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles. 11 But these words appeared to them as nonsense, and they would not believe them.
In Luke’s version, the fulfillment of the Gospel is initially given to these women. They are the first ones commissioned with the good news of resurrection! It is the male followers of Jesus who reject these women’s claim. “After all,” they apparently thought, “Jesus would come to us — the men — first!”
So, these men ridiculed the women: “These words appeared to them as nonsense, and they would not believe them.”
It is but one or two hours into the first Easter Service and already one group is being ostracized for their faith, why?
1. “We are the authorities (males) here. Christ would obviously speak to us first.”
2. “We didn’t see or experience this, so how can it be?”
Regardless of these men’s responses, the women were bravely faithful to their commission. It is not their commission to make the men believe, it is not their commission to ridicule the men in return. It is their commission to share the good news regardless of how it is received.
Most of us have been on one side or the other of this story at different points in our lives. Laughed out of the room because of our faith or putting down others because they don’t have our experience or authority.
Nevertheless, the key question is, "On which side of the room would Jesus be found?"
I have to honestly admit that I find the gospel of Jesus more tangible and transparent in a homeless shelter or prison than I find it in the Sunday message of most churches.
Is that how these women felt as they feared carrying their commission to “the church” that early Sunday morning?
Here is the question for us who are “in” the churches or “in authority" (as the Apostles considered themselves that morning), “How do we make ourselves a welcoming presence where even the outcast would feel free to share his or her story?”
Just as the angelic messenger removed every barrier between these women and their Lord; what will we do in kind? Are we a sealed rock to an empty tomb or an angelic messenger removing every obstacle?
This is the question that the sudden ending of Mark’s gospel leaves us. We are given both a commission to share the good news — regardless of how it is received — and a challenge to remove any obstacles between those who love Jesus and the object of their faith. Are we ready?
Mark 16:9-20
They Refused To Believe
Mark 16:9-20
[9] [*Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons. [10] She went and reported to those who had been with Him, while they were mourning and weeping. [11] When they heard that He was alive and had been seen by her, they refused to believe it.
[12] After that, He appeared in a different form to two of them while they were walking along on their way to the country. [13] They went away and reported it to the others, but they did not believe them either.
[14] Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen. [15] And He said to them, “Go into all the world and preach the gospel to all creation. [16] “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned. [17] “These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; [18] they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover.”
[19] So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God. [20] And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.]
[*And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation. ]
The Addendum
We began our study of Mark by talking about the controversial nature of these last eleven verses. The style is so different from the rest of Mark's Gospel that some religious scholars doubt it was the same author.
Some early codices exclude these verses, others include them, and some have a longer addition after verse 14. The two earliest manuscripts omit verses 9 - 20.
Most readers can tell these mysterious verses have a definite non-Marcan flavor to them. At the same time, there is also agreement that the ending at verse 8 is much too abrupt and negative given the context of the book.
Scholars tend to agree these verses were added at a later date by a different author (or even a group of people), though no one knows for sure. Some believe the original ending might have been lost or that Mark was unable to complete it.
MARK 16:9-11
[9] [*Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons. [10] She went and reported to those who had been with Him, while they were mourning and weeping. [11] When they heard that He was alive and had been seen by her, they refused to believe it.
They refused to believe it
This section of Mark does not begin well for the Apostles. Verse 8 ends with the terror and disbelief of the three Mary's. Verse 9 begins with two juxtaposed stories of belief and disbelief. The most fascinating aspect of the stories is who does the believing and who rejects “the faithful.”
In Verse 9-11 it is Mary Magdalene, possessed by no less than seven demons, who is first met by Jesus. This story is also told in John 20:3-9.
In John's retailing, the three women — including Mary Magdalene — do return to the Upper Room informing the Disciples of Christ's disappearance. Once rejected, two of the women go no further.
Peter and John run to the tomb only to find it empty. Only Mary Magdalene returns to find solace in the place where her Savior was laid to rest.
Mary's commitment is the greatest of all. Beyond faith and hope, into love, Mary returns to honor Jesus and console herself. It is in that melting pot she finds the risen Lord.
Have you ever seen someone whose loved one lay dying? Medical knowledge has abandoned them and yet, they wait. There is no tangible reason to "keep watch" and yet, they wait. Love is rarely about knowledge and the tangible, it is about waiting and watching. It is not about solving or changing, it is about loving and remaining.
Are we, "Beyond the tangible" people? Do we love for the sake of "results," or with no thought of return?
It was the one who loved — with no thought of return — that first saw the restoration of Christ to glory.
MARK 16:12-13
[12] After that, He appeared in a different form to two of them while they were walking along on their way to the country. [13] They went away and reported it to the others, but they did not believe them either.
They did not believe them either
This story is probably the same incident related by Luke in Luke 24:13-35.
There is a point at which ideology supersedes evidence. When that point is reached, we are creating our own truths and then investing copious amounts of energy into protecting them.
Despite all evidence to the contrary, the Apostles refused to believe Christ had risen and they had hardened themselves around that refusal. If they didn't see Jesus, then Jesus could not possibly have risen.
Most of our false beliefs are built around the protection of our egos. That is why false beliefs are so hard to change. It isn't a cognitive issue, or really an emotive one. It is visceral. We form our identity around what is false and then harden our beliefs each time we defend them.
My work with the incarcerated has taught me, “You don't change beliefs, you change behaviors.” Once a behavior is changed, the beliefs will soon follow.
Still, it is important to ask why the Apostles were not among the first to see Jesus. Simply put... they weren't looking. They had holed themselves behind locked doors in the upper room and refused to come out.
The first to see Jesus, were those who sought him. The beauty is that Jesus eventually went to those in hiding as well. A good shepherd always goes after his sheep. He doesn't wait for them to find him.
Am I a good shepherd? Do I only take the sheep that come to me or do I seek out the lost, lonely, and even the stubborn? Do I love the "inconvenient" or just the easy? Am I just as likely to share God in a house of worship as in a den of fear?
Even more relative to this particular story is the question, "Am I just as likely to hear God speak to me through a rejected woman loved by Jesus or do I only hear the voice of those as 'holy as me?'"
MARK 16:9-17
[14] Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen. [15] And He said to them, “Go into all the world and preach the gospel to all creation. [16] “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned. [17] “These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; [18] they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover.”
He reproached them
These verses have the greatest Marcan contradiction. Suddenly, Jesus becomes decisively judgmental and derisive.
In all the Gospels, the term "condemn" [G2632 katakrinō] is used only eight times. Four times it is used to refer to the condemnation of an “age that won’t repent [Mt 12:41, 42, Lk 11:31,32].” Here Jesus speaks to the Pharisees about demanding a sign to assuage their unbelief.
Matthew 12:38-42
[38] Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.” [39] But He answered and said to them, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; [40] for just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth. [41] “The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. [42] “The Queen of the South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.”
Two times it is used as a warning to us not to judge or condemn others.
Luke 6:36-37
[36] “Be merciful, just as your Father is merciful.
[37] “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. [38] “Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.”
Twice it is used to tell the woman caught in adultery (and all of us who sin) that the Lord is not here to condemn but to set us free from our sin.
John 8:10-11
[10] Straightening up, Jesus said to her, “Woman, where are they? Did no one condemn you?” [11] She said, “No one, Lord.” And Jesus said, “I do not condemn you, either. Go. From now on sin no more.”
Finally — and this is the only other time it is used in Mark — the word is used by Jesus to tell the disciples what will happen when he arrives in Jerusalem on his final trip to the city.
Matthew 20:17-19
[17] As Jesus was about to go up to Jerusalem, He took the twelve disciples aside by themselves, and on the way He said to them, [18] “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, [19] and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.”
Mark 10:32-34
[32] They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, [33] saying, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. [34] “They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.”
This reading depicts a harsh Jesus who “reproaches” his disciples for their “hardness of heart.” These two words are rich in meaning.
· Reproach: Oneidezō [G3679, on-i-did'-zo, From G3681]; to defame, chide, taunt: cast in teeth, (suffer) reproach, revile, upbraid.
· Hardness of heart: Sklērokardia [G4641, sklay-rok-ar-dee'-ah], Feminine of a compound of G4642 and G2588; hard heartedness, that is, (specifically) destitution of (spiritual) perception: —hardness of heart.
This is one of the only times Jesus “chides or taunts” his disciples. He strongly rebukes Peter for trying to stand between him and his sacrificial death, but it is not like Jesus to “defame” or “upbraid” his apostles.
Jesus uses the term “hardness of heart,” at other times [Mt 19:8, Mk 10:5], but here again he is speaking to religions leaders who have kidnapped the word of God and made it into a mockery of compassion.
When we read these verses, we are faced with a number of choices.
1. Was this written by Mark?
2. Was this written by another author(s) with a different point of view?
3. Is this view of Jesus consistent with the Gospel of Mark — or the other Gospels for that matter?
4. How does this viewpoint — of a harsher Jesus — affect my own consistent image of Jesus Christ?
All the Gospel writers had a purpose to their writing. We’ve discussed that Luke was a Gospel written by a Gentile for the Gentiles. It might even have been a case document for the defense of Paul. Matthew was bent on impressing Jewish scholars; a Jewish Gospel by a well-versed Jew. John’s Gospel was written to confront the Gnostic Gospels and clear the air of hypocrisies forming in the early church.
Mark’s Gospel, was the “immediate” and “enthusiastic” Gospel (two of his favorite words). These verses don’t fit that Gospel and there is a “purpose” — even an agenda — to them as well.
Just what that purpose is, we can only assume. But it becomes even clearer in the closing verses.
There are two other notes to make in these verses. As with other parts of this section, the author(s) tie into events found in other Gospel writings. In verse 15 Jesus says, “Go into all the world and preach the gospel to all creation.” This is definitely tied to Matthew’s Great Commission:
Matthew 28:16-20
[16] But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. [17] When they saw Him, they worshiped Him; but some were doubtful. [18] And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. [19] “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, [20] teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”
Verse 17, “They will pick up serpents, and if they drink any deadly poison, it will not hurt them,” is akin to what Jesus tells the seventy disciples when they return from the second commission of Christ.
Luke 11:17-20
[17] The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” [18] He said to them, “I watched Satan fall from heaven like a flash of lightning. [19] See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. [20] Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”
MARK 16:18-20
[19] So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God. [20] And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.]
[*And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation.]
Sat down at the right hand of God
A king's right hand was his sword hand. It was used to enforce his power. In fact, the reason we shake with our right hands is that knights would raise that arm in greeting. It showed others they were carrying no weapons.
To be seated at God's right hand was similar to being God's advisor and enforcer.
Look at this example from Exodus:
Exodus 15:6-7
[6] “Your right hand, O LORD, is majestic in power, Your right hand, O LORD, shatters the enemy. [7] “And in the greatness of Your excellence You overthrow those who rise up against You; You send forth Your burning anger, and it consumes them as chaff.
Once again we have a substantial departure from the style of Mark. Mark's Jesus is a king of peace that people enthusiastically seek and immediately follow. This Jesus is royalty seated in a place of authority and judgment. Mark’s writings recount the history of Jesus’ life without conjecture. This writing speaks more from what the author(s) believe, not what they witnessed.
They promptly reported all these instructions to Peter
We have said many times in this commentary that the Gospel of Mark is really the Gospel of Peter as told to Mark. Throughout the Gospel, references to Peter are often self-deprecating. He is rebuked by Jesus [vs. 8:33]. He speaks rashly at the transfiguration and is silenced by the Cloud of God [9:5]. He brags about how he will never deny Jesus [14:29], then hastily denies him three times [14:66-72]. Peter “fails the watch” when Jesus asks him to pray in the Garden of Gethsemane [14:32-42]. Finally, he hides in the Upper Room (disdaining those who saw the Lord before him), instead of leaving for Galilee as he is instructed [16:7}.
There is no reference in this Gospel to the monumental glimpses of faith attributed to Peter by the other Gospel writers; especially the amazing declaration of faith found in the following verses:
Matthew 16:13-20 (see also Luke 9:20)
[15] He said to them, “But who do you say that I am?” [16] Simon Peter answered, “You are the Christ, the Son of the living God.” [17] And Jesus said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. [18] “I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. [19] “I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.” [20] Then He warned the disciples that they should tell no one that He was the Christ.
Luke refers to this event as well but leaves out reference to Peter as the rock upon which Jesus will build his church [Luke 9:20].
It is not until the book of Acts that Peter begins to show his ability of leading reverently instead of boasting noisily. This is a transformed Peter (see Acts, Chapters 1-3), who surfaces only after Jesus forgives him three times on the shores of Galilee [John 21:15-17]. It is in humility that Peter finds his true strength.
The book of Acts gives Peter a prominent role in the church. Never so much as when Peter argues the case of Cornelius to the other early church leaders:
Acts 10:44-48
[44] While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. [45] All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. [46] For they were hearing them speaking with tongues and exalting God. Then Peter answered, [47] “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?” [48] And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.
Peter argues diligently to the church leaders on behalf of the uncircumcised [Acts 15:1-12] but it is James who is recognized as the “Elder” of the church (or at least the church in Jerusalem) [Acts 15:13-23].
The question becomes, was Peter the Rock of the church because he was appointed its titular head or because he stood up for the Gentiles so the church could move beyond the walls of Jerusalem? Had Peter not stood for the Gentiles, the church most certainly would have died in Jerusalem as a sect of Judaism when that city was virtually destroyed in AD/BCE 70.
These texts have been argued both ways and beliefs have been formed on each side. I believe that — once again — there is room for mystery here and that one’s faith should always allow for others beliefs.
Do I have the depth of faith to embrace the beliefs of others?
The “Agenda” of the Author(s)
As I mentioned earlier, every Gospel author has an agenda. Assuming that Mark did not write these final eleven verses, what was the motivation behind the author(s) who did?
Before we pursue that query, we have to be sure to state two things:
1. We don’t know for sure who wrote this ending to Mark’s Gospel
2. We can only make assumptions about the intention of the author(s)
However, even if Mark wrote this closing, why the radical switch in style? Especially in the following three areas:
1. Why does Mark switch from recounting the life of Jesus to claims about where the Lord is now seated?
2. Why does the personality of Jesus make such a radical transformation from authoritative to authoritarian?
3. Why does Peter’s role change from one of humility before Christ to one of authority over the church?
In my work with communities, parents, and educators, I always say, “We become authoritarian when we feel our beliefs, control, or paradigms are challenged.”
We know that the final days of the Jerusalem church were trying times. Most scholars believe that Mark’s Gospel was written sometime either right before the destruction of the temple or right after that event (AD/BCE 60 – 80). As the church struggled with it’s identity, schools of thought diverged among James, Peter, and Paul. James is the defender of Jewish Christianity, Paul is the defender of the Gentile church to the world, and Peter tried to mediate.
Peter’s death occurred during the Neronian persecution, sometime around AD/BCE 67 or 68 at a time when these conflicts were reaching their height. It is thought that Mark died around the same time while leading the church in Alexandria. According to tradition, he had a rope placed around his neck and was dragged around the city until beheaded.
Is it any wonder these writings take on an authoritarian air given the circumstances? However, what we must ask is, “Is it right to become more authoritarian as we experience greater chaos or threat?”
There are those who would argue that it is wise to become stricter in chaos. I would counter that it is wiser to deepen your faith and hold to the mystery of beliefs regardless of the circumstances surrounding us.
My bias is for the immediate and enthusiastic Jesus that begins this Gospel. The type of immediacy displayed by Jesus in Mark 5:
Mark 5:41-43
41Taking the child by the hand, He said to her, “Talitha kum!” (which translated means, “Little girl, I say to you, get up!”). 42Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. 43And He gave them strict orders that no one should know about this, and He said that something should be given her to eat.
Herein we witness not only the “immediacy” of Jesus to heal, but also the “immediacy” of the human response.
That’s how I will always remember the Gospel of Mark. Immediate and enthusiastic.