Mark Chapter 16
Jesus Is Risen
A. The testimony to the resurrection
1. (Mark 16:1-6) The women discover an empty tomb and a special messenger.
“Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. And they said among themselves, ‘Who will roll away the stone from the door of the tomb for us?’ But when they looked up, they saw that the stone had been rolled away, for it was very large. And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side, and they were alarmed. But he said to them, ‘Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him.’”
a. When the Sabbath was past: The Sabbath ended Saturday evening, but because it was already dark, the women waited until sunrise on Sunday morning, the first day of the week, to go to the tomb. This was the soonest opportunity they had to perform the burial rites with spices. The intervening time between sundown on Friday and sunrise on Sunday must have been days of grief, emptiness, and hopelessness for the disciples, as they struggled with the reality of Christ’s death.
b. Mary Magdalene, Mary the mother of James, and Salome: These faithful women demonstrated remarkable devotion to Jesus. While the male disciples hid in fear, these women were not ashamed to be associated with Him. Their love compelled them to act, even though they did not expect to find Him alive. They were the first to receive the angelic announcement and became the first proclaimers of the resurrection.
“Brought spices” reminds us that this was not embalming (a Jewish practice rejected in favor of burial), but rather an act of love meant to honor Jesus and counteract the odor of decomposition. Their actions prove they expected to find His body lifeless, not risen.
c. Who will roll away the stone? Their concern shows that they anticipated difficulty even before arriving. They did not expect a miracle, nor did they anticipate an empty tomb. This detail rules out the idea that the resurrection accounts were fabricated out of wishful thinking. None of the disciples were expecting Jesus to rise.
Matthew 27:65-66 states that guards had been placed at the tomb, making it impossible for the disciples to steal the body.
Matthew 28:2 records that an angel rolled away the stone, not to let Jesus out, but to let witnesses in. As John 20:19 shows, Jesus’ glorified resurrection body was not subject to material barriers. The stone was removed to demonstrate the truth of His resurrection, not to enable His departure.
d. A young man clothed in a long white robe: The women encountered an angel, described here in human form. His dazzling robe and authoritative words marked his heavenly origin. His message turned their alarm into awe as he testified to the risen Lord.
e. “Who was crucified. He is risen!” The angel drew a stark contrast: the crucifixion was undeniable evidence that Jesus had truly died, yet now He was alive again, not merely resuscitated but resurrected.
Others, such as the widow’s son in 1 Kings 17:17-24 or Lazarus in John 11:38-44, were restored to life, but they were still subject to mortality and would die again. Jesus, however, rose in a glorified body suited for eternity. His resurrection was the firstfruits of a greater resurrection to come for all who are His.
Importantly, the angel proclaimed, “He is risen!” in the present tense. Jesus remains risen, alive today, and reigning forever as the God-Man. His resurrection is not a past event only, but an ongoing reality.
f. “See the place where they laid Him.” The angel invited the women to see for themselves. Though the resurrection itself was unseen, the empty tomb was undeniable evidence. The angel’s words were accompanied by proof, grounding their faith in both testimony and visible reality.
Charles Spurgeon wisely observed, “One eye-witness is better than twenty ear-witnesses; men will believe what you have seen if they do not believe what you have heard.”
The empty tomb means:
The Father did not abandon His Son to decay.
Death itself was conquered.
Believers now have a living Savior and Friend in Jesus Christ.
g. The significance of “He is risen!”
The resurrection declared Jesus to be the Son of God with power, as Paul writes: “And declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Romans 1:4).
The resurrection guarantees the believer’s future resurrection: “For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus” (1 Thessalonians 4:14).
The resurrection affirms that God values the body as well as the soul. As Paul teaches in 1 Corinthians 6:19-20, the body is a temple of the Holy Spirit. Unlike Gnostic heresy, which rejected the body as evil, Christ’s resurrection affirms that God has a redemptive plan for both soul and body.
The resurrection means Jesus continues His saving work. As Hebrews 7:25 says, “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.”
The resurrection sets Christianity apart from all world religions. Every other religious leader has died and remains dead, but Jesus Christ lives forever.
The resurrection proves that the cross was sufficient for salvation. His death was the payment for sin, and His resurrection is the receipt showing that God accepted the payment in full.
2. (Mark 16:7-8) The angel gives the women a message to relay.
“But go, tell His disciples—and Peter—that He is going before you into Galilee; there you will see Him, as He said to you.” So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid.
a. Go and tell: The command was clear and direct. The women were not to linger in the mystery of the empty tomb, but to go and deliver the message that Jesus was alive and would meet His disciples in Galilee. This instruction highlights the grace of Christ, who chose women—often disregarded in that society as credible witnesses—to be the first heralds of the resurrection. It was both an invitation and a commission, showing that the resurrected Christ always includes His people in the proclamation of His glory.
i. This demonstrates that the invitations of Jesus are filled with grace. The disciples had deserted Him, Peter had denied Him, and not one had stood faithfully at His side. He could have rightly disowned them. Yet, instead of rejection, He extended an invitation of reconciliation and fellowship. This is the essence of grace.
ii. This shows that the invitations of Jesus are always reliable. The angel assured them, “There you will see Him, as He said to you.” Christ never fails to keep His promises. As He had told them before (Mark 14:28), so it would be. This promise was fulfilled, for John records, “After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself” (John 21:1).
iii. This also teaches us that when Jesus invites us, it is to reveal Himself to us. The angel’s words were not merely about geographical relocation, but about the disciples experiencing the living Christ again. The heart of Christian discipleship is not merely hearing His words but encountering His presence.
iv. The addition, “as He said to you,” underscores the unfailing trustworthiness of Christ’s words. As Paul later reminds Titus, God “cannot lie” (Titus 1:2). Every promise Christ makes is backed by His divine faithfulness and cannot fail.
b. His disciples; and Peter: This phrase is profoundly tender. Though Peter had failed most publicly, denying Christ three times, the angel specifically mentions him by name. The Lord knew Peter’s brokenness and singled him out, not for rebuke, but for restoration. Jesus wanted Peter to know that his failure had not disqualified him from fellowship or usefulness.
i. This reminds us that no failure is final when forgiveness is found in Christ. As Spurgeon insightfully declared, “If any of you have behaved worse to your Master than others, you are peculiarly called to come to him now.” Christ restores the repentant and gives grace especially to those who, like Peter, have been brought low by their sin and sorrow.
c. For they trembled and were amazed: The Greek words used convey overwhelming astonishment and holy awe. The term translated “amazed” is ekstasis, from which we derive “ecstasy.” The women were not calm or calculated; they were overcome with a holy mixture of fear and joy, their minds seized by the magnitude of what they had witnessed. This was not ordinary fear, but the reverent trembling that comes when humans encounter the reality of God’s mighty power.
d. And they said nothing to anyone: This does not contradict the later reports of their testimony (Mark 16:11; Luke 24:9). Rather, it means that in their immediate departure they did not stop to discuss it among themselves or spread idle talk. They obeyed the angel’s charge directly and preserved the sacredness of the message until it was delivered to the proper recipients. Their silence was temporary and purposeful, not permanent denial.
This passage beautifully encapsulates the heart of the resurrection message. It begins with grace—Christ inviting even those who failed Him most. It continues with reliability—Christ fulfilling every word He had spoken. It climaxes with revelation—Christ showing Himself alive to His disciples. And it demonstrates restoration—Christ specifically including Peter by name. The women, though trembling with holy fear, became the first evangelists of the risen Christ, carrying the greatest message ever delivered to mankind.
B. Preface to Mark 16:9-20: Do these verses belong in our Bible?
This final section of Mark’s Gospel, often called the Longer Ending of Mark, raises an important textual question. In many Bibles, this portion is footnoted or bracketed, with an explanation that the earliest Greek manuscripts do not contain it. For some believers, this note provokes concern about the reliability of the Scriptures and raises the question of whether these verses should be received as canonical Scripture.
1. The argument against including Mark 16:9-20 in our Bibles.
The primary reason scholars question the inclusion of this passage is because of the manuscript evidence. The two oldest and most respected Greek uncial manuscripts, Codex Sinaiticus (around A.D. 325) and Codex Vaticanus (around A.D. 340), do not contain these verses. In addition, about one hundred other ancient manuscripts translated into different languages also omit them. A few manuscripts even mark this section with an asterisk, signaling that scribes regarded it as a later addition to the text.
Church historians such as Eusebius (d. 339) and Jerome (d. 419) also indicate that almost all Greek manuscripts available to them did not contain these verses. Furthermore, a small number of manuscripts preserve alternate endings—one shorter, another longer but with notable differences—demonstrating that there was uncertainty about how Mark’s Gospel concluded.
In addition to the manuscript evidence, internal considerations raise questions. Roughly one-third of the vocabulary found in Mark 16:9–20 is unique to these verses and not used elsewhere in the Gospel, suggesting a different authorial hand. There is also a very awkward grammatical break between verse 8 and verse 9, almost as though the text abruptly shifts voices or resumes without continuity. Because of these issues, most contemporary critical scholars conclude that verses 9–20 are not original to Mark’s hand.
2. The argument for including Mark 16:9-20 in our Bibles.
Yet there is also a strong case for receiving this passage as genuine. Many very early Christian writers quote or allude to these verses, showing that the passage was known, circulated, and used among believers long before the surviving manuscripts in question. For example, Papias (around A.D. 100) refers to Mark 16:18. Justin Martyr in his First Apology (A.D. 151) quoted Mark 16:20. Irenaeus, writing in Against Heresies (A.D. 180), explicitly quoted Mark 16:19 and attributed it to Mark’s Gospel. Hippolytus, writing between A.D. 190–227, referred to both verses 18 and 19 in his works.
Other early sources confirm the widespread recognition of these verses. Vicentius, Bishop of Thibari, quoted from this section at the Seventh Council of Carthage under Cyprian in A.D. 256. Augustine, writing later, likewise quoted these verses as authoritative Scripture. Even apocryphal works, such as the Acts of Pilate (around A.D. 200), contain passages that closely parallel Mark 16:15–18, suggesting their familiarity in early Christian circles. The Apostolic Constitutions (late third or early fourth century) likewise reference Mark 16:15–16.
Additionally, the overwhelming majority of later Greek manuscripts do include this passage, which explains why it has been received in the canonical tradition of the church for centuries. The witness of early church fathers and the manuscript majority indicate that Christians, even in the earliest generations, believed this portion was part of the authentic witness of the Gospel.
3. Thoughts on the problem of including or not including this passage.
It is difficult to believe that Mark originally intended to end his Gospel at verse 8, with the women fleeing the empty tomb in fear and silence. Such an abrupt conclusion seems inconsistent with the triumphant purpose of the Gospel, which set out to declare Jesus Christ as the Son of God (Mark 1:1). While it is possible that Mark deliberately ended his work in this stark and dramatic fashion, many scholars suggest that the original ending may have been lost early, either through damage to the papyrus or interruption in the writing process. As the Greek scholar A.T. Robertson once remarked, “It is difficult to believe that Mark ended his Gospel with verse 8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll.”
Even if we admit that there are questions about its originality, the historical testimony of Irenaeus, Hippolytus, and others proves that Christians in the second century already recognized this ending as part of Mark. Therefore, while textual scholars may debate its originality, the church has long recognized these verses as inspired and authoritative, using them in worship, preaching, and teaching.
C. Appearances of a Risen Lord
1. (Mark 16:9-11) The appearance to Mary Magdalene
“Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons. She went and told those who had been with Him, as they mourned and wept. And when they heard that He was alive and had been seen by her, they did not believe.”
a. He appeared first to Mary Magdalene: This is a remarkable detail. Out of all the people Jesus could have chosen to appear to first, He chose Mary Magdalene, a woman with a troubled past. Scripture reminds us that she was one “out of whom He had cast seven demons.” This shows us the depths of Christ’s grace and the reality that He exalts the lowly. The religious elite of that day would have expected the risen Messiah to appear first to priests, rulers, or men of standing. Instead, Jesus chose one who had been broken and delivered, displaying that His grace abounds toward the humble and repentant. John gives a fuller description of this event: “But Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb. And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain. Then they said to her, ‘Woman, why are you weeping?’ She said to them, ‘Because they have taken away my Lord, and I do not know where they have laid Him.’ Now when she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’ She, supposing Him to be the gardener, said to Him, ‘Sir, if You have carried Him away, tell me where You have laid Him, and I will take Him away.’ Jesus said to her, ‘Mary!’ She turned and said to Him, ‘Rabboni!’ (which is to say, Teacher)” (John 20:11-16, NKJV).
b. When they heard that He was alive: Despite Mary’s clear testimony, the disciples dismissed her report. They were mourning and weeping, gripped with despair and unbelief. In that culture, the testimony of a woman was not considered reliable in court or in matters of witness, yet Jesus deliberately entrusted His resurrection announcement to a woman. This was not accidental but intentional. He was demonstrating that His kingdom does not operate by the prejudices and systems of man, but by the sovereign grace of God.
c. They did not believe: This unbelief highlights the reality of the disciples’ humanity. They were not gullible men easily swayed to believe in a resurrection. Instead, they were skeptics until undeniable evidence was set before them. This serves as an important apologetic point: the disciples were not wishfully inventing a resurrection story, but rather they were convinced against their doubts by the undeniable reality of the risen Christ.
2. (Mark 16:12-13) The appearance to the two disciples on the road to Emmaus
“After that, He appeared in another form to two of them as they walked and went into the country. And they went and told it to the rest, but they did not believe them either.”
a. He appeared in another form to two of them as they walked: This encounter is expanded in Luke 24:13-27, where we read of the two disciples traveling on the road to Emmaus, about seven miles from Jerusalem. They were discussing the recent events of Christ’s death and the reports of His resurrection when Jesus Himself drew near and walked with them. “But their eyes were restrained, so that they did not know Him. And He said to them, ‘What kind of conversation is this that you have with one another as you walk and are sad?’” (Luke 24:16-17, NKJV). Jesus appeared “in another form,” which suggests that His resurrected body had properties unlike before. He was not always immediately recognizable, though He was physically present and able to reveal Himself at will. This emphasizes both the continuity and the transformation of the resurrection body, a foretaste of the glorified bodies promised to believers (Philippians 3:20-21).
b. They did not believe them either: Just as the disciples rejected the testimony of the women and of Mary Magdalene, they also rejected the testimony of these two men. Luke records that the disciples’ hearts were slow to believe. “Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?’” (Luke 24:25-26, NKJV). Their unbelief demonstrates the hardness of the human heart and the depth of despair they were in after the crucifixion. Yet it also shows the certainty of the resurrection accounts, for the disciples were not naïve or quick to believe. They were convinced only after repeated appearances of the risen Christ.
3. (Mark 16:14-18) The commission of the eleven, and all the followers of Jesus
“Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen. And He said to them, ‘Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved, but he who does not believe will be condemned. And these signs will follow those who believe: In My name they will cast out demons, they will speak with new tongues, they will take up serpents, and if they drink anything deadly, it will by no means hurt them, they will lay hands on the sick, and they will recover.’”
a. He rebuked their unbelief and hardness of heart: Jesus did not excuse the unbelief of the disciples simply because they were overwhelmed by grief. He rebuked them directly because they refused to receive the clear testimony of those who had already witnessed His resurrection. Their unbelief was not merely weakness, but hardness of heart. Hebrews 3:12 warns, “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God” (NKJV). Unbelief is never a neutral position; it is sin and rebellion against God’s revealed truth.
i. John Trapp rightly noted, “Unbelief is a bloody sin (Hebrews 10:26), a heavy sin (John 3:19), a most ungrateful, inexcusable sin, such as shuts a man up as a close prisoner in the dark dungeon of the law, unto unavoidable destruction (Galatians 3:23).”
b. Go into all the world and preach the gospel to every creature: Here we have what is often called the “Great Commission.” This was not given as a suggestion for a select few, but as the marching orders for every believer. Jesus entrusted His disciples with the task of taking the message of salvation to all nations. This was revolutionary because Jewish thought was generally national and exclusive, not global. The gospel, however, was to go into all the world, reaching every creature without distinction of race, nationality, or status.
i. In practice, the disciples did not immediately obey this command. For years they remained in Jerusalem until persecution forced them to scatter (Acts 8:1). Yet the gospel did spread, and continues to spread, because Christ’s command was not tied to one generation but applies to every follower until His return.
ii. Spurgeon illustrated this well with the story of the Duke of Wellington, who, when asked if missionary efforts in India would succeed, replied, “What are your marching orders?” The implication is clear: whether or not we see visible results, obedience to Christ’s command is non-negotiable.
c. He who believes and is baptized will be saved, but he who does not believe will be condemned: Salvation is clearly tied to faith, not to baptism. Baptism is commanded and expected of believers, but it is not the means of salvation. Faith is the root, baptism is the fruit.
i. Romans 10:9 declares, “That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved” (NKJV). Salvation is always by grace through faith, not of works (Ephesians 2:8-9).
ii. As Robertson explains, condemnation rests on unbelief, not on lack of baptism. Yet baptism remains essential as an act of obedience, for Jesus Himself commanded it (Matthew 28:19). To refuse baptism, therefore, is to disobey Christ.
d. And these signs will follow those who believe: Jesus promised that miraculous signs would accompany the spread of the gospel, not to be used as gimmicks or tests of faith, but as a confirmation of God’s power and protection in advancing His mission.
i. The examples in Scripture show this in action. The apostles cast out demons in Christ’s name (Acts 16:18), spoke with new tongues at Pentecost (Acts 2:4-11), were preserved from serpents as Paul was on Malta (Acts 28:3-6), and laid hands on the sick who recovered (Acts 3:6-8). These were not carnival displays of power, but God’s means of affirming the gospel as it advanced into new and hostile territories.
ii. Importantly, Jesus never commanded believers to deliberately drink poison or handle serpents as a ritual of faith. Such practices are distortions of His words. Rather, He was assuring His followers that, in the dangerous task of taking the gospel to the world, they would be preserved until their mission was complete.
The Ascension and the Continuing Work of Christ (Mark 16:19–20)
“So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen.”
The closing verses of Mark’s Gospel bring us from the resurrection appearances of Jesus to His glorious ascension and the beginning of the mission of the Church.
Christ’s Ascension
Mark writes that “He was received up into heaven.” The ascension of Jesus was not merely symbolic, but a necessary part of His redemptive work. It marked the conclusion of His earthly ministry and the commencement of His heavenly ministry. By ascending, Christ removed His physical presence from the earth so that believers would not rely on His geographic location but instead depend on the indwelling power of the Holy Spirit. As He Himself declared in John 16:7, “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.”
His ascension also fulfilled His promises. In John 14:3 Jesus said, “And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.” The ascension made way for His ongoing ministry of intercession. Romans 8:34 declares, “It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.” Likewise, Ephesians 4:8 explains that His ascension allowed Him to give spiritual gifts to the church: “Therefore He says: ‘When He ascended on high, He led captivity captive, And gave gifts to men.’”
The Session of Christ
Mark adds that He “sat down at the right hand of God.” This is the language of enthronement and completion. Unlike the priests of the Old Testament who stood continually because their work was never finished, Jesus sat down because His atoning work was accomplished. Hebrews 10:12 states, “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.” Sitting at the Father’s right hand distinguishes Christ from angels, who are ministers (Hebrews 1:14), while He reigns as the sovereign Lord.
The Mission of the Disciples
Mark concludes by saying, “And they went out and preached everywhere.” The disciples did not remain clustered together in Jerusalem simply to encourage one another, but they obeyed the command of Christ to take the gospel outward. This reflects the Great Commission, given in Matthew 28:19–20: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen.”
This pattern remains the same for the Church today. Believers gather for worship and equipping, but they scatter to witness, minister, and serve. As Spurgeon wisely said, the Christian must not only receive the light but run to share it with others.
The Lord Working with Them
The text declares, “The Lord working with them and confirming the word through the accompanying signs.” The disciples were not left to themselves in their mission. As they proclaimed the gospel, the risen Lord worked alongside them, empowering their witness. The signs that accompanied their ministry validated their message, showing that their preaching carried divine authority. Importantly, the preaching came first and the signs followed. Signs were never meant to be sought for their own sake but were given to authenticate the gospel message.
This pattern continues in principle today. The Lord still works with His people, empowering their service and confirming His Word by transformed lives, the fruit of the Spirit, and answered prayer. While the miraculous signs of the apostolic age served as foundational testimony, God’s power continues to be displayed as His Word advances throughout the world.
Conclusion
The Gospel of Mark closes on a victorious note. The risen Christ ascended in glory, seated in authority at the right hand of the Father, and His followers went out in obedience, empowered by His presence and confirmed by His power. The final “Amen” is a fitting conclusion, affirming the certainty of these truths and their enduring relevance. Christ’s mission continues through His people until He returns.
