King James Version
Mark 16
20 verses with commentary
The Resurrection
And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
View commentary
Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices (ἀρώματα, arōmata)—these women purchased burial spices after the Sabbath ended Saturday evening, demonstrating devotion that transcended fear. Their intent to anoint him (ἀλείψωσιν αὐτόν) shows they expected to find a corpse, not a risen Lord—their faith had not yet grasped Jesus' resurrection predictions (8:31, 9:31, 10:34).
Mark names three women, emphasizing multiple witnesses to the empty tomb—a remarkable feature since women's testimony carried no legal weight in first-century Judaism. Yet God chose female disciples as the first resurrection witnesses, subverting cultural hierarchies and demonstrating that the gospel exalts the humble.
Mark names three women, emphasizing multiple witnesses to the empty tomb—a remarkable feature since women's testimony carried no legal weight in first-century Judaism. Yet God chose female disciples as the first resurrection witnesses, subverting cultural hierarchies and demonstrating that the gospel exalts the humble.
And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
View commentary
Very early in the morning the first day of the week (λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων, lian prōi tē mia tōn sabbatōn)—literally "very early on the first of the Sabbaths," marking Sunday as the new Christian worship day. At the rising of the sun (ἀνατείλαντος τοῦ ἡλίου) carries symbolic weight: as the sun rose physically, the "Sun of Righteousness" (Malachi 4:2) had already risen from death's darkness.
Mark emphasizes their urgency—despite danger from Roman guards and Jewish authorities, love compelled them at dawn's earliest light. This contrasts sharply with the male disciples hiding in fear (14:50). The women's courage makes their subsequent terror at the angel (v.8) all the more striking—resurrection glory exceeds even death's horror.
Mark emphasizes their urgency—despite danger from Roman guards and Jewish authorities, love compelled them at dawn's earliest light. This contrasts sharply with the male disciples hiding in fear (14:50). The women's courage makes their subsequent terror at the angel (v.8) all the more striking—resurrection glory exceeds even death's horror.
And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
View commentary
Who shall roll us away the stone from the door of the sepulchre? (τίς ἀποκυλίσει ἡμῖν τὸν λίθον, tis apoklysei hēmin ton lithon)—the women's practical concern reveals faith overcoming obstacles: they came despite knowing they couldn't open the tomb. The stone (λίθος) was likely a massive disc weighing 1-2 tons, rolled in a groove across the entrance.
This question mirrors our spiritual condition: we cannot roll away sin's barrier to God. The women's helplessness before the stone pictures humanity's inability to conquer death. Yet they came anyway—faith acts on devotion even when the way seems blocked. Their question, asked among themselves (πρὸς ἑαυτάς), shows mutual encouragement overcoming doubt.
This question mirrors our spiritual condition: we cannot roll away sin's barrier to God. The women's helplessness before the stone pictures humanity's inability to conquer death. Yet they came anyway—faith acts on devotion even when the way seems blocked. Their question, asked among themselves (πρὸς ἑαυτάς), shows mutual encouragement overcoming doubt.
And when they looked, they saw that the stone was rolled away: for it was very great.
View commentary
When they looked, they saw that the stone was rolled away (ἀνακεκύλισται ὁ λίθος, anakekylistai ho lithos—perfect tense, "stands rolled back")—God solved their problem before they arrived. The passive voice suggests divine action: the stone didn't roll itself. For it was very great (ἦν γὰρ μέγας σφόδρα) emphasizes the impossibility they faced and the magnitude of God's intervention.
This detail typifies Mark's vivid eyewitness style—Peter likely supplied this detail to Mark. The rolled stone didn't let Jesus out (He passed through grave clothes, John 20:5-7) but let witnesses in. Resurrection power removes obstacles we cannot budge: our tomb-stone of death has been rolled away in Christ.
This detail typifies Mark's vivid eyewitness style—Peter likely supplied this detail to Mark. The rolled stone didn't let Jesus out (He passed through grave clothes, John 20:5-7) but let witnesses in. Resurrection power removes obstacles we cannot budge: our tomb-stone of death has been rolled away in Christ.
And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
View commentary
A young man sitting on the right side (νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς, neaniskon kathēmenon en tois dexiois)—Mark calls him a "young man" though other gospels identify him as an angel (Matthew 28:5, Luke 24:4). His position on the right side indicates honor and authority. Clothed in a long white garment (περιβεβλημένον στολὴν λευκήν) signifies heavenly glory—white garments mark divine messengers and eschatological victory.
They were affrighted (ἐξεθαμβήθησαν, exethambēthēsan)—Mark's characteristic term for overwhelming astonishment mixed with fear. This terror before the angelic herald prepares for their even greater fear at the resurrection message itself (v.8). The women sought a dead Jesus but encountered the ambassadors of the Living One.
They were affrighted (ἐξεθαμβήθησαν, exethambēthēsan)—Mark's characteristic term for overwhelming astonishment mixed with fear. This terror before the angelic herald prepares for their even greater fear at the resurrection message itself (v.8). The women sought a dead Jesus but encountered the ambassadors of the Living One.
And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.
View commentary
This verse contains the angel's Easter proclamation to the women who came to anoint Jesus' body. The angel's command "Be not affrighted" (Μὴ ἐκθαμβεῖσθε, Mē ekthambeisthe) addresses their natural terror at encountering a supernatural messenger in a tomb. "Ye seek Jesus of Nazareth, which was crucified" acknowledges their purpose—they came to perform burial rites for their dead Lord. The angel's next declaration transforms grief into joy: "He is risen" (ἠγέρθη, ēgerthē)—the passive voice indicates God raised Jesus, fulfilling prophecy and validating all Jesus' claims. The perfect tense emphasizes completed action with ongoing results: Jesus was raised and remains risen. "He is not here" confirms the resurrection's physical reality—the tomb is empty because Jesus truly rose bodily, not merely spiritually. "Behold the place where they laid him" invites inspection—the resurrection can withstand investigation. The angel directs attention to the empty grave clothes and burial space, providing tangible evidence. This verse articulates Christianity's central claim: Jesus Christ died, was buried, rose bodily from the dead, and lives forever. Without the resurrection, Christianity collapses (1 Corinthians 15:14-19). With it, death is conquered, sin is atoned for, and eternal life is secured. The resurrection validates Jesus' identity as God's Son, confirms His atoning work was accepted, and guarantees believers' future resurrection.
But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.
View commentary
Tell his disciples and Peter (τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ, tois mathētais autou kai tō Petrō)—the specific mention of Peter is stunning. The disciple who denied Jesus three times (14:66-72) receives personal assurance of restoration. This gracious singling-out reveals Christ's shepherd heart seeking His scattered sheep. He goeth before you into Galilee fulfills Jesus' prediction (14:28) and returns them to where their calling began (1:16-20).
As he said unto you (καθὼς εἶπεν ὑμῖν)—the resurrection vindicated all Jesus' words, including those they failed to understand or believe. Galilee, not Jerusalem, would be the renewed commissioning ground—away from hostile religious authorities, back to the fields of their original discipleship. The Risen Lord meets us where we started, to send us forward transformed.
As he said unto you (καθὼς εἶπεν ὑμῖν)—the resurrection vindicated all Jesus' words, including those they failed to understand or believe. Galilee, not Jerusalem, would be the renewed commissioning ground—away from hostile religious authorities, back to the fields of their original discipleship. The Risen Lord meets us where we started, to send us forward transformed.
And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.
View commentary
They fled from the sepulchre; for they trembled and were amazed (ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις, ephygon apo tou mnēmeiou, eichen gar autas tromos kai ekstasis)—tromos (trembling) and ekstasis (ecstatic astonishment) capture holy terror before the supernatural. Neither said they any thing to any man; for they were afraid—most ancient manuscripts end Mark here abruptly at φοβοῦντο γάρ ("for they were afraid"), creating interpretive challenges.
This shocking ending fits Mark's theme: following Jesus leads not to triumphalism but to awe, fear, and mystery. The women's silence wasn't disobedience but being overwhelmed—the good news was too great to process immediately. Mark's original readers knew the story didn't end here (the gospel itself proves the news spread!), but the abrupt finale forces reflection on how we respond to resurrection reality.
This shocking ending fits Mark's theme: following Jesus leads not to triumphalism but to awe, fear, and mystery. The women's silence wasn't disobedience but being overwhelmed—the good news was too great to process immediately. Mark's original readers knew the story didn't end here (the gospel itself proves the news spread!), but the abrupt finale forces reflection on how we respond to resurrection reality.
Jesus Appears to Mary Magdalene
Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
View commentary
After resurrection, 'when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils' (Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, ἀφ' ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια). Jesus appeared first to Mary Magdalene, a woman—shocking in ancient culture where women's testimony wasn't valued in courts. God consistently chooses the lowly to confound the wise (1 Corinthians 1:27-29). Mary, once demon-possessed, became first resurrection witness. This illustrates gospel transformation—those most radically saved become most effective witnesses. The detail 'seven devils' emphasizes complete demonic bondage from which Jesus delivered her. Her grateful love motivated faithful discipleship—she served Jesus during His ministry (Luke 8:2-3), witnessed His crucifixion (Mark 15:40), and came early to the tomb. Faithful devotion was rewarded with first seeing the risen Lord.
And she went and told them that had been with him, as they mourned and wept.
View commentary
She went and told them that had been with him, as they mourned and wept (ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ' αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν, ekeinē poreutheisa apēngeilen tois met' autou genomenois penthousi kai klaiousin)—verses 9-20 form the "longer ending," debated textually but canonical. Mary Magdalene (ἐκείνη, emphatic "she herself") becomes the apostle to the apostles. The disciples' mourning and weeping (πενθοῦσι, pentheo—deep grief; κλαίουσιν, klaio—loud lamentation) shows their hope had died with Jesus.
This verse highlights the reversal: the woman once possessed by seven demons (Luke 8:2) now carries the message of salvation to Jesus' inner circle. Their grief, though natural, blinded them to resurrection possibility. We too can be so absorbed in present loss that we cannot hear good news standing before us.
This verse highlights the reversal: the woman once possessed by seven demons (Luke 8:2) now carries the message of salvation to Jesus' inner circle. Their grief, though natural, blinded them to resurrection possibility. We too can be so absorbed in present loss that we cannot hear good news standing before us.
And they, when they had heard that he was alive, and had been seen of her, believed not.
View commentary
They, when they had heard that he was alive, and had been seen of her, believed not (ἤκουσαν ὅτι ζῇ καὶ ἐθεάθη ὑπ' αὐτῆς ἠπίστησαν, ēkousan hoti zē kai etheathe hyp' autēs ēpistēsan)—believed not (ἠπίστησαν, apisteo) means active disbelief or refusal to believe. Despite Jesus' repeated predictions (8:31, 9:31, 10:34), resurrection seemed impossible. Their skepticism actually strengthens the historical case: disciples weren't credulous fools ready to believe anything.
The phrase he was alive (ζῇ, zē—present tense, "He is living") emphasizes ongoing life, not mere resuscitation. The disciples' unbelief mirrors our own resistance to truths that overturn our assumptions. Faith doesn't come from human testimony alone but requires the Holy Spirit's conviction (John 16:8) and personal encounter (v.14).
The phrase he was alive (ζῇ, zē—present tense, "He is living") emphasizes ongoing life, not mere resuscitation. The disciples' unbelief mirrors our own resistance to truths that overturn our assumptions. Faith doesn't come from human testimony alone but requires the Holy Spirit's conviction (John 16:8) and personal encounter (v.14).
Jesus Appears to Two Disciples
After that he appeared in another form unto two of them, as they walked, and went into the country.
View commentary
He appeared in another form unto two of them (μετὰ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ, meta tauta dysin ex autōn peripatousin ephanerōthē en hetera morphē)—this references the Emmaus road appearance (Luke 24:13-35). In another form (ἐν ἑτέρᾳ μορφῇ)—morphē means essential form or nature, not mere disguise. Christ's resurrection body possessed both continuity (still Jesus) and transformation (glorified, unrecognizable until revelation).
The phrase as they walked, and went into the country shows Jesus meeting disciples in ordinary moments, not just sacred spaces. Resurrection life invades the mundane—country roads, locked rooms, fishing boats. Christ reveals Himself not primarily in religious activities but in life's rhythms when our eyes are opened by His Word (Luke 24:31-32).
The phrase as they walked, and went into the country shows Jesus meeting disciples in ordinary moments, not just sacred spaces. Resurrection life invades the mundane—country roads, locked rooms, fishing boats. Christ reveals Himself not primarily in religious activities but in life's rhythms when our eyes are opened by His Word (Luke 24:31-32).
And they went and told it unto the residue: neither believed they them.
View commentary
They went and told it unto the residue: neither believed they them (κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν, kakeinoi apelthontes apēngeilan tois loipois; oude ekeinois episteusan)—the residue (τοῖς λοιποῖς, "the remaining ones") means the rest of the disciples. The emphatic double negative οὐδὲ ἐκείνοις ("not even those") stresses stubborn unbelief even after multiple witnesses.
This repeated disbelief (cf. v.11) isn't mentioned to praise skepticism but to show human hardness requiring divine intervention. Even multiplied testimony couldn't penetrate their despair and doubt. Only Jesus' personal appearance and rebuke (v.14) broke through. The pattern continues: head-knowledge about resurrection differs vastly from heart-transforming encounter with the Risen Lord.
This repeated disbelief (cf. v.11) isn't mentioned to praise skepticism but to show human hardness requiring divine intervention. Even multiplied testimony couldn't penetrate their despair and doubt. Only Jesus' personal appearance and rebuke (v.14) broke through. The pattern continues: head-knowledge about resurrection differs vastly from heart-transforming encounter with the Risen Lord.
The Great Commission
Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. at meat: or, together
View commentary
After resurrection, Jesus 'appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen' (ἐφανερώθη τοῖς ἕνδεκα ἀνακειμένοις, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν, ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν). Jesus rebuked the eleven (Judas dead, replaced later by Matthias) for 'unbelief and hardness of heart' (apistian... sklērokardian, ἀπιστίαν... σκληροκαρδίαν). Despite multiple witnesses to resurrection, they disbelieved. 'Hardness of heart' echoes Jesus' earlier use (Mark 10:5) describing stubborn resistance to truth. Even disciples struggled with resurrection belief—this wasn't gullible acceptance of myth but reluctant conviction overcome by evidence. Thomas famously doubted until seeing Jesus (John 20:24-29). Jesus' rebuke shows that unbelief, even among disciples, deserves correction. Yet He didn't abandon them but commissioned them (vv. 15-18). Grace persists despite weakness.
And he said unto them, Go ye into all the world, and preach the gospel to every creature.
View commentary
This verse contains Jesus' post-resurrection commission to His disciples, often called the Great Commission. The command "Go ye into all the world" (poreuthentes eis ton kosmon hapanta, πορευθέντες εἰς τὸν κόσμον ἅπαντα) employs the aorist participle poreuthentes (πορευθέντες, "having gone") indicating decisive action—the disciples must actively go, not passively wait. Kosmon hapanta (κόσμον ἅπαντα, "all the world") encompasses every geographic location and people group—the gospel isn't limited to Israel but extends to all nations. The verb "preach" (kēryssate, κηρύξατε) means to herald or proclaim as a royal messenger announces a king's decree—this is authoritative proclamation, not tentative suggestion. "The gospel" (to euangelion, τὸ εὐαγγέλιον) is the good news of Christ's death, burial, and resurrection for sinners (1 Corinthians 15:1-4). "Every creature" (pasē tē ktisei, πάσῃ τῇ κτίσει) means every human being without exception—none are excluded from hearing this message. Reformed theology emphasizes that while the gospel must be proclaimed universally, God sovereignly determines who will believe (particular redemption), yet this doesn't diminish the church's missionary obligation to preach indiscriminately to all.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
View commentary
He that believeth and is baptized shall be saved (ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ho pisteusas kai baptistheis sōthēsetai)—pisteuo (believe) coupled with baptizo (baptize) shows faith and baptism as the normative Christian pattern, not that baptism saves. The second clause clarifies: he that believeth not shall be damned (ὁ δὲ ἀπιστήσας κατακριθήσεται)—condemnation comes from unbelief alone, not unbaptism.
This verse caused theological debate: Reformed theology sees baptism as covenant sign following faith; Catholic/Orthodox theology emphasizes baptismal regeneration. Context suggests faith is essential; baptism is faith's public profession. The dying thief (Luke 23:43) was saved by faith without baptism, but normative discipleship includes baptismal obedience (Acts 2:38). To refuse baptism questions whether faith is genuine.
This verse caused theological debate: Reformed theology sees baptism as covenant sign following faith; Catholic/Orthodox theology emphasizes baptismal regeneration. Context suggests faith is essential; baptism is faith's public profession. The dying thief (Luke 23:43) was saved by faith without baptism, but normative discipleship includes baptismal obedience (Acts 2:38). To refuse baptism questions whether faith is genuine.
And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
View commentary
These signs shall follow them that believe (σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει, sēmeia de tois pisteusasin tauta parakolouthēsei)—sēmeion (sign) means authenticating miracle confirming divine authority. In my name (ἐν τῷ ὀνόματί μου)—authority derives from Christ, not human power. Casting out demons (ἐκβαλοῦσιν δαιμόνια) and speaking new tongues (γλώσσαις λαλήσουσιν καιναῖς) marked apostolic ministry (Acts 2:4, 8:7, 16:18).
These signs authenticated the gospel's initial proclamation (Hebrews 2:3-4). Whether they continue in the same form or differently is debated: cessationists see them as apostolic-era authentication; continuationists expect them throughout church history. All agree: signs serve the Word, not replace it. Seeking signs without faithfulness perverts the gospel (Matthew 12:39).
These signs authenticated the gospel's initial proclamation (Hebrews 2:3-4). Whether they continue in the same form or differently is debated: cessationists see them as apostolic-era authentication; continuationists expect them throughout church history. All agree: signs serve the Word, not replace it. Seeking signs without faithfulness perverts the gospel (Matthew 12:39).
They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
View commentary
They shall take up serpents (ὄφεις ἀροῦσιν, opheis arousin)—likely refers to Acts 28:3-5 where Paul survived a viper bite. If they drink any deadly thing, it shall not hurt them (κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ)—not permission to test God by deliberately handling snakes or drinking poison, but promise of divine protection in unavoidable danger during kingdom mission.
They shall lay hands on the sick, and they shall recover (ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν)—apostolic healing ministry confirmed the gospel (Acts 3:1-10, 5:12-16, 28:8). Hand-laying symbolizes impartation of blessing, not magical ritual. James 5:14-15 continues this practice with elders praying over the sick. Healing serves God's redemptive purposes, not human demands—Paul himself left Trophimus sick (2 Timothy 4:20).
They shall lay hands on the sick, and they shall recover (ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν)—apostolic healing ministry confirmed the gospel (Acts 3:1-10, 5:12-16, 28:8). Hand-laying symbolizes impartation of blessing, not magical ritual. James 5:14-15 continues this practice with elders praying over the sick. Healing serves God's redemptive purposes, not human demands—Paul himself left Trophimus sick (2 Timothy 4:20).
The Ascension
So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
View commentary
After Jesus spoke to disciples, 'he was received up into heaven, and sat on the right hand of God' (ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ). The ascension completed Jesus' exaltation. The passive 'was received up' indicates the Father's action—Jesus returned to glory (John 17:5; Philippians 2:9-11). 'Sat on the right hand of God' fulfills Psalm 110:1 and Jesus' trial claim (Mark 14:62). The right hand signifies place of honor, power, and authority. Jesus now reigns as exalted Lord (Acts 2:33-36), intercedes for believers (Romans 8:34; Hebrews 7:25), and will return in glory (Acts 1:11). The ascension wasn't disappearance but enthronement. Christ's session at God's right hand demonstrates His finished work, ongoing intercession, and sovereign rule. He governs creation and builds His church until His return.
And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
View commentary
Mark concludes: 'they went forth, and preached every where, the Lord working with them, and confirming the word with signs following' (ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων). This summarizes apostolic mission. The disciples 'preached everywhere' (ekēryxan pantachou, ἐκήρυξαν πανταχοῦ)—universal gospel proclamation. Crucial detail: 'the Lord working with them' (tou kyriou synergountos, τοῦ κυρίου συνεργοῦντος)—Jesus, though ascended, actively partnered in their ministry through the Spirit. God 'confirmed the word with signs' (bebaiountos dia tōn sēmeiōn, βεβαιοῦντος διὰ τῶν σημείων)—miracles authenticated apostolic message (Acts 2:43; 4:30; 5:12; Hebrews 2:3-4). This pattern continues—Christ works through His church by the Spirit, confirming gospel truth. Mission isn't human effort alone but divine-human cooperation. The risen, ascended Lord empowers and accompanies His people in spreading the gospel to all nations.