Mark 16:14. Afterwards he appeared to the eleven,
while they were sitting. The participle (ajnakeime>noiv) which some
have rendered sitting at table, ought, in my opinion, to be simply rendered
sitting; and it is not without reason that I take this view of it, if it
be agreed that the Evangelist here describes the first appearance; for
it would have been an unseasonable hour of supper about midnight. Besides,
if the cloth had been laid, this would not have agreed with what Luke shortly
afterwards says, that Christ asked if they had anything to eat. Now, to
sit is the Hebrew phrase for resting in any place.
And upbraided them with their unbelief and hardness of heart. This
reproof corresponds more to the first appearance than to the second; for
since, the disciples, as John tells us, (20:20) were glad when they had
seen the Lord on the day after the Passover, their unbelief was then rebuked.
To restrict these words of Mark to Thomas alone, as some have done, appears
to be forced; and, therefore, I prefer to explain them simply as meaning,
that when Christ first appeared to the apostles, he reproved them for not
believing the testimony of eye-witnesses, who informed them of his resurrection.
And yet when he condemns their hardness of heart, it is not solely because
they did not give credit to men, but because, after having been convinced
by the result, they did not at length embrace the testimony of the Lord.
Since, therefore, Peter and Mary, Cleopas and his companion, were not the
first witnesses of the resurrection, but only subscribed to the words of
Christ, it follows, that the rest of the apostles poured dishonor on the
Lord by refusing to believe his words, though they had already been proved
by their result. Justly, therefore, are they reproached with hardness of
heart, because, in addition to their slowness, there was wicked obstinacy;
as if they had intentionally desired to suppress what was evidently true;
not that they intended to extinguish the glory of their Master, or to accuse
him of falsehood, but because their obstinacy stood in the way, and hindered
them from being submissive. In short, he does not here condemn them for
voluntary obstinacy, as I have already said, but for blind indifference,
which sometimes hardens men that otherwise are not wicked or rebellious.
MATTHEW 28:16-20; MARK 16:15-18
Matthew 28:16. And the eleven disciples went into Galilee.
Matthew, passing by those occurrences which we have taken out of the
other three Evangelists, mentions only in what place the eleven disciples
were appointed to the apostolic office. For—as we have already had frequent
opportunities of perceiving—it was not the intention of the Evangelists
to embrace every part of the history; because the Holy Spirit, who guided
their pen, has thought fit to compose such a summary as we see out of their
united testimonies. Matthew has therefore selected what was of the greatest
importance to us, namely, that when Christ appeared to the disciples, he
likewise commissioned them to be apostles, to convey into every part of
the world the message of eternal life.
To the mountain where Jesus had appointed them. Though the mountain
is not mentioned any where else, yet we con-elude that this spot in Galilee
was known to Mary.
17. But some doubted. It is wonderful that, after they had twice
seen Christ, still some doubted. If any one choose to view this as referring
to the first appearance, there will be no absurdity in that opinion; for
the Evangelists are sometimes in the habit of blending a variety of transactions.
But neither would it have the appearance of absurdity to suppose that in
some of them the remains of their former terror led them again into hesitation;
for we know that, when Christ appeared, they were struck with fear and
amazement, till they had recovered their minds and had become accustomed
to his presence. The meaning, therefor appears to me to be, that some at
first hesitated, until Christ made a nearer and more familiar approach
to them; but that when they certainly and absolutely recognized him, then
they worshipped, because the splendor of his divine glory was manifest.
And perhaps it was the same reason that suddenly caused them to doubt,
and afterwards led them to worship him; namely, that he had laid aside
the form of a servant, and had nothing in his appearance but what was heavenly.
18. And Jesus approached and spoke to them. His approach unquestionably
removed all hesitation. Before relating that the office of teaching was
committed to the disciples, Matthew says that Christ began by speaking
of his power; and not without reason. For no ordinary authority would here
have been enough, but sovereign and truly divine government ought to be
possessed by him who commands them to promise eternal life in his ham to
reduce the whole world under his sway, and to publish a doctrine which
subdues all pride, and lays prostrate the whole of the human race. And
by this preface Christ not only encouraged the Apostles to full confidence
in the discharge of their office, but confirmed the faith of his gospel
in all ages. Never, certainly, would the Apostles have had sufficient confidence
to undertake so arduous an office, if they had not known that their Protector
sitteth in heaven, and that the highest authority is given to him; for
without such a support it would have been impossible for them to make any
progress. But when they learn that he to whom they owe their services is
the Governor of heaven and earth, this alone was abundantly sufficient
for preparing them to rise superior to all opposition. As regards the hearers,
if the contemptible appearance of those who preach the gospel weakens or
retards their faith, let them learn to raise their eyes to the Master himself,
by whose power the majesty of the Gospel ought to be estimated, and then
they will not venture to despise him when speaking by his ministers.
He expressly calls himself the Lord and King of heaven and earth, because,
by constraining men to obey him in the preaching of the gospel, he establishes
his throne on the earth; and, by regenerating his people to a new life,
and inviting them to the hope of salvation, he opens heaven to admit to
a blessed immortality with angels those who formerly had not only crawled
on the world, but had been plunged in the abyss of death. Yet let us remember
that what Christ possessed in his own right was given to him by the Father
in our flesh, or—to express it more clearly—in the person of the Mediator;
for he does not lay claim to the eternal power with which he was endued
before the creation of the world, but to that which he has now received,
by being appointed to be Judge of the world. Nay, more, it ought to be
remarked, that this authority was not fully known until he rose from the
dead; for then only did he come forth adorned with the emblems of supreme
King. To this also relate those words of Paul:
he emptied himself, (eJauto<n ejke>nwse,) therefore God hath exalted
him, and given to him a name which is above every other name, (Philippians
2:7, 9.)
And though, in other passage the sitting at the right hand of God is
placed after the ascension to heaven, as later in the order of time; yet
as the resurrection and the ascension to heaven are closely connected with
each other, with good reason does Christ now speak of his power in such
magnificent terms.
19. Go out, therefore, and teach all nations. Though Mark, after
having related that Christ appeared to the eleven disciples, immediately
subjoins the command to preach the gospel, he does not speak of these as
an unbroken series of events, for we learn from the enumeration of them
which is given by Matthew, that the latter event did not take place before
they had gone into Galilee. The meaning amounts to this, that by proclaiming
the gospel everywhere, they should bring all nations to the obedience of
the faith, and next, that they should seal and ratify their doctrine by
the sign of the gospel. In Matthew, they are first taught simply to teach;
but Mark expresses the kind of doctrine, that they should preach the gospel;
and shortly afterwards Matthew himself adds this limitation, to teach them
to observe all things whatsoever the Lord hath commanded.
Let us learn from this passage, that the apostleship is not an empty
title, but a laborious office; and that, consequently, nothing is more
absurd or intolerable than that this honor should be claimed by hypocrites,
who live like kings at their ease, and disdainfully throw away from themselves
the office of teaching. The Pope of Rome and his band proudly boast of
their succession, as if they held this rank in common with Peter and his
companions; and yet they pay no more regard to doctrine than was paid by
the Luperci, or the priests of Bacchus and Venus. And with what face, pray,
do they claim to be the successors of those who, they are told, were appointed
to be preachers of the gospel? But though they are not ashamed to display
their impudence, still with every reader of sound judgment this single
word is sufficient to lay prostrate their silly hierarchy—that no man can
be a successor of the apostles who does not devote his services to Christ
in the preaching of the gospel. In short, whoever does not fulfill the
duties of a teacher acts wickedly and falsely by assuming the name of an
apostle; and what is more—the priesthood of the New Testament consists
in slaying men, as a sacrifice to God, by the spiritual sword of the word.
Hence it follows, that all are but pretended and spurious priests who are
not devoted to the office of teaching.
Teach all nations. Here Christ, by removing the distinction,
makes the Gentiles equal to the Jews, and admits both, indiscriminately
to a participation in the covenant. Such is also the import of the term:
go out; for the prophets under the law had limits assigned to them, but
now,
the wall of partition having been broken down,
(Ephesians 2:14,)
the Lord commands the ministers of the gospel to go to a distance, in
order to spread the doctrine of salvation in every part of the world. For
though, as we have lately suggested, the right of the first-born at the
very commencement of the gospel, remained among the Jews, still the inheritance
of life was common to the Gentiles. Thus was fulfilled that prediction
of Isaiah, (49:6,) and others of a similar nature, that Christ. was
given for a light of the Gentiles,
that he might be the salvation of God to the end of the earth.
Mark means the same thing by every creature; for when peace has been
proclaimed to those that are within the Church, the same message reaches
those who are at a distance, and were strangers, (Ephesians 2:17, 19.)
How necessary it was that the apostles should be distinctly informed of
the calling of the Gentiles, is evident from this consideration, that even
after having received the command, they felt the greatest horror at approaching
them, as if by doing so they polluted themselves and their doctrine.
Baptizing them. Christ enjoins that those who have submitted
to the gospel, and professed to be his disciples, shall be baptized; partly
that their baptism may be a pledge of eternal life before God:, and partly
that it may be an outward sign of faith before men. For we know that God
testifies to us the grace of adoption by this sign, because he engrafts
us into the body of his Son, so as to reckon us among his flock; and, therefore,
not only our spiritual washing, by which he reconciles us to himself, but
likewise our new righteousness, are represented by it. But as God, by this
seal confirms to us his grace, so all who present themselves for baptism
do, as it were, by their own signature, ratify their faith. Now since this
charge is expressly given to the apostles along with the preaching of the
word, it follows that none can lawfully administer baptism but those who
are also the ministers of doctrine. When private persons, and even women,
are permitted to baptize, nothing can be more at variance with the ordinance
of Christ, nor is it any thing else than a mere profanation. Besides, as
doctrine is placed first in order, this points out to us the true distinction
between this mystery and the bastard rites of the Gentiles, by which they
are initiated into their sacred mysteries; for the earthly element does
not become a sacrament until God quickens it by his word. As superstition
improperly counterfeits all the works of God, foolish men forge various
sacraments at their pleasure; but as the word, which is the soul, is not
in them, they are idle and unmeaning shadows. Let us therefore hold that
the power of the doctrine causes the signs to assume a new nature; as the
outward working of the flesh begins to be the spiritual pledge of regeneration,
when it is preceded by the doctrine of the gospel; and this is the true
consecration instead of which, Popery has introduced to us the enchantments
of sorcery.
Accordingly, it is said in Mark, He that shall believe and be baptized
shall be saved. By these words Christ not only excludes from the hope
of salvation hypocrites who, though destitute of faith, are puffed up only
by the outward sign; but by a sacred bond he connects baptism with doctrine,
so that the latter is nothing more than an appendage of the former. But
as Christ enjoins them to teach before baptizing, and desires that none
but believers shah be admitted to baptism, it would appear that baptism
is not properly administered unless when it is preceded by faith. On this
pretense, the Anabaptists have stormed greatly against infant baptism.
But the reply is not difficult, if we attend to the reason of the command.
Christ orders them to convey to all nations the message of eternal salvation,
and confirms it by adding the seal of baptism. Now it was proper that faith
in the word should be placed before baptism, since the Gentiles were altogether
alienated from God, and had nothing in common with the chosen people; for
otherwise it would have been a false figure, which offered forgiveness
and the gift of the Spirit to unbelievers, who were not yet members of
Christ. But we know that by faith those who were formerly despised are
united to the people of God.
It is now asked, on what condition does God adopt as children those
who formerly were aliens? It cannot, indeed, be denied that, when he has
once received them into his favor, he continues to bestow it on their children
and their children’s children. By the coming of Christ God manifested himself
as a Father equally to the Gentiles and to the Jews; and, therefore, that
promise, which was formerly given to the Jews, must now be in force towards
the Gentiles,
I will be thy God, and the God of thy seed after thee,
(Genesis 17:7.)
Thus we see that they who entered by faith into the Church of God are
reckoned, along with their posterity, among the members of Christ, and,
at the same time, called to the inheritance of salvation. And yet this
does not involve the separation of baptism from faith and doctrine; because,
though infants are not yet of such an age as to be capable of receiving
the grace of God by faith, still God, when addressing their parents, includes
them also. I maintain, therefore, that it is not rash to administer baptism
to infants, to which God invites them, when he promises that he will be
their God.
In the name of the Father, and of the Son, and of the Holy Spirit.
This passage shows that the full and clear knowledge of God, which
had been but darkly shadowed out under the Law and the Prophets, is at
length fully discovered under the reign of Christ. True, indeed, the ancients
would never have ventured to call God their Father, if they had not derived
this assurance from Christ their Head; and the Eternal Wisdom of God, who
is the fountain of light and life, was not wholly unknown to them. It was
even one of their acknowledged principles, that God displays his power
by the Holy Spirit. But at the commencement o_ the gospel God was far more
clearly revealed in Three Persons; for then the Father manifested himself
in the Son, his lively and distinct image, while Christ, irradiating the
world by the full splendor of his Spirit, held out to the knowledge of
men both himself and the Spirit.
There are good reasons why the Father, the Son, and the Holy Spirit,
are expressly mentioned; for there is no other way in which the efficacy
of baptism can be experienced than when we begin with the unmerited mercy
of the Father, who reconciles us to himself by the only begotten Son; next,
Christ comes forward with the sacrifice of his death; and at length, the
Holy Spirit is likewise added, by whom he washes and regenerates us, (Titus
3:5,) and, in short, makes us partakers of his benefits. Thus we perceive
that God cannot be truly known, unless our faith distinctly conceive of
Three Persons in one essence; and that the fruit and efficacy of baptism
proceed from God the Father adopting us through his Son, and, after having
cleansed us from the pollutions of the flesh through the Spirit: creating
us anew to righteousness.
Mark 16:16. He who shall believe and be baptized shall be
saved. This promise was added in order to allure all mankind to believe;
as it is followed, on the other hand, by a threatening of awful destruction,
in order to terrify unbelievers. Nor is it wonderful that salvation is
promised to believers; for, by believing in the only begotten Son of God,
not only are they reckoned among the children of God, but receiving the
gift of free justification and of the Spirit of regeneration, they possess
what constitutes eternal life. Baptism is joined to the faith of the gospel,
in order to inform us that the Mark of our salvation is engraved on it;
for had it not served to testify the grace of God, it would have been improper
in Christ to have said, that they who shall believe and be baptized shall
be saved. Yet, at the same time, we must hold that it is not required as
absolutely necessary to salvation, so that all who have not obtained it
must perish; for it is not added to faith, as if it were the half of the
cause of our salvation, but as a testimony. I readily acknowledge that
men are laid under the necessity of not despising the sign of the grace
of God; but though God uses such aids in accommodation to the weakness
of men, I deny that his grace is limited to them. In this way we will say
that it is not necessary in itself, but only with respect to our obedience.
But he who shall not believe shall be condemned. By this second
clause in which Christ condemns those who shall not believe, he means that
rebels, when they reject the salvation offered to them, draw down upon
themselves severer punishment, and not only are involved in the general
destruction of mankind, but bear the guilt of their own ingratitude.
17. And these signs shall follow them that shall believe.
As the Lord, while he still lived with men in the world, had ratified
the faith of his gospel by miracles, so now he extends the same power to
the future, lest the disciples should imagine that it could not be separated
from his bodily presence. For it was of very great importance that this
divine power of Christ should continue to be exerted amongst believers,
that it might be certainly known that he was risen from, the dead, and
that thus his doctrine might remain unimpaired, and that his name might
be immortal. When he says that believers will receive this gift, we must
not understand this as applying to every one of them; for we know that
gifts were distributed variously, so that the power of working miracles
was possessed by only a few persons. But as that which was bestowed on
a few was common to the whole Church, and as the miracles performed by
one individual served for the confirmation of all, Christ properly uses
the word believers in an indefinite sense. The meaning, therefore, is,
that believers will be ministers of the same power which had formerly excited
admiration in Christ, that during his absence the sealing of the gospel
may be more fully ascertained, as he promises
that they will do the same things, and greater, (John 14:12.)
To testify the glory and the divinity of Christ, it was enough that
a few of the believers should be endued with this power.
Though Christ does not expressly state whether he intends this gift
to be temporary, or to remain perpetually in his Church, yet it is more
probable that miracles were promised only for a time, in order to give
luster to the gospel, while it was new and in a state of obscurity. It
is possible, no doubt, that the world may have been deprived of this honor
through the guilt of its own ingratitude; but I think that the true design
for which miracles were appointed was, that nothing which was necessary
for proving the doctrine of the gospel should be wanting at its commencement.
And certainly we see that the use of them ceased not long afterwards, or,
at least, that instances of them were so rare as to entitle us to conclude
that they would not be equally common in all ages.
Yet those who came after them, that they might not allow it to be supposed
that they were entirely destitute of miracles, were led by foolish avarice
or ambition to forge for themselves miracles which had no reality. Thus
was the door opened for the impostures of Satan, not only that delusions
might be substituted for truth, but that, under the pretense of miracles,
the simple might be led aside from the true faith. And certainly it was
proper that men of eager curiosity, who, not satisfied with lawful proof,
were every day asking new miracles, should be carried away by such impostures.
This is the reason why Christ, in another passage, foretold that the reign
of Antichrist would be full of lying signs, (Matthew 24:24;) and Paul makes
a similar declaration, (2 Thessalonians 2:9.)
That our faith may be duly confirmed by miracles, let our minds be kept
within that moderation which I have mentioned. Hence, also, it follows
that it is a silly calumny which is advanced by those who object against
our doctrine, that it wants the aid of miracles; as if it were not the
same doctrine which Christ long ago has abundantly sealed. But on this
subject I use greater brevity, because I have already treated it more fully
in many passages.
MARK 16:19-20
Mark 16:19. And after the Lord had thus spoken to them.
The Evangelist Matthew, having extolled in magnificent language the reign
of Christ over the whole world, says nothing about his ascension to heaven.
Mark, too, takes no notice of the place and the manner, both of which are
described by Luke; for he says that the disciples were led out to Bethany,
that from the Mount of Olives, (Matthew 24:3,) whence he had descended
to undergo the ignominy of the cross, he might ascend the heavenly throne.
Now as he did not, after his resurrection, appear indiscriminately to all,
so he did not permit all to be the witnesses of his ascension to heaven;
for he intended that this mystery of faith should be known by the preaching
of the gospel rather than beheld by the eyes.
Mark 16:19. And sat down at the right hand of God. In
other passages I have explained what is meant by this expression, namely,
that Christ was raised on high, that he might be exalted above angels and
all creatures; that by his agency the Father might govern the world, and,
in short, that before him every knee might bow, (Philippians 2:10.) It
is the same as if he were called God’s Deputy, to represent the person
of God; and, therefore, we must not imagine to ourselves any one place,
since the right hand is a metaphor which denotes the power that is next
to God. This was purposely added by Mark, in order to inform us that Christ
was taken up into heaven, not to enjoy blessed rest at a distance from
us, but to govern the world for the salvation of all believers.
20. And they went out and preached. Mark here notices
briefly those events of which Luke continues the history in his second
book that the voice of a small and dispersed body of men resounded even
to the extremities of the world. For exactly in proportion as the fact
was less credible, so much the more manifestly was there displayed in it
a miracle of heavenly power. Every person would have thought that, by the
death of the cross, Christ would either be altogether extinguished, or
so completely overwhelmed, that he would never be again mentioned but with
shame and loathing. The apostles, whom he had chosen to be his witnesses,
had basely deserted him, and had betaken themselves to darkness and concealment.
Such was their ignorance and want of education, and such was the contempt
in which they were held, that they hardly ventured to utter a word in public.
Was it to be expected that men who were unlearned, and were held in no
esteem, and had even deserted their Master, should, by the sound of their
voice, reduce so many scattered nations into subjection to him who had
been crucified? There is great emphasis, therefore, in the words, they
went out and preached everywhere—men who but lately shut themselves up,
trembling and silent, in their prison. For it was impossible that so sudden
a change should be accomplished in a moment by human power; and therefore
Mark adds,
The Lord working with them; by which he means that this was truly
a divine work. And yet by this mode of expression he does not represent
them as sharing their work or labor with the grace of God, as if they contributed
any thing to it of themselves; but simply means that they were assisted
by God, because, according to the flesh, they would in vain have attempted
what was actually performed by them. The ministers of the word, I acknowledge,
are called fellow-workers with God, (1 Corinthians 3:9,) because he makes
use of their agency; but we ought to understand that they have no power
beyond what he bestows, and that by planting and watering they do no good,
unless the increase come from the secret efficacy of the Spirit.
And confirming the word. Here, in my opinion, Mark points out
a particular instance of what he had just now stated in general terms;
for there were other methods by which the Lord wrought with them, that
the preaching of the gospel might not be fruitless; but this was a striking
proof of his assistance, that he confirmed their doctrine by miracles.
Now this passage shows what use we ought to make of miracles, if we do
not choose to apply them to perverse corruptions; namely, that they aid
the gospel. Hence it follows that God’s holy order is subverted, if miracles
are separated from the word of God, to which they are appendages; and if
they are employed to adorn wicked doctrines, or to disguise corrupt modes
of worship.
