About Mark

Mark presents Jesus as the suffering Servant of God, emphasizing His actions and authority.

Author: John MarkWritten: c. AD 50-65Reading time: ~3 minVerses: 20
ServantActionAuthoritySufferingDiscipleshipMessianic Secret

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.

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KJV Study Commentary

<strong>Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices</strong> (ἀρώματα, <em>arōmata</em>)—these women purchased burial spices after the Sabbath ended Saturday evening, demonstrating devotion that transcended fear. Their intent <strong>to anoint him</strong> (ἀλείψωσιν αὐτόν) shows they expected to find a corpse, not a risen Lord—their faith had not yet grasped ...
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Ellicott’s Commentary for English Readers

**XVI.** (1-8) **And when the sabbath was past.**—See Notes on Matthew 28:1-8. “Mary the mother of James” (not, as in Mark 15:40, of “James and Joses”) answers, as before, to the “other Mary” of Matthew 28:1. “Salome” appears, as before, in St. Mark only.

And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

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KJV Study Commentary

<strong>Very early in the morning the first day of the week</strong> (λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων, <em>lian prōi tē mia tōn sabbatōn</em>)—literally "very early on the first of the Sabbaths," marking Sunday as the new Christian worship day. <strong>At the rising of the sun</strong> (ἀνατείλαντος τοῦ ἡλίου) carries symbolic weight: as the sun rose physically, the "Sun of Righteousness" (Malachi 4...
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Ellicott’s Commentary for English Readers

(2)**At the rising of the sun.**—Literally, *when the sun had risen.* There seems at first a slight discrepancy between this and St. Matthew’s “while it was yet dark.” A morning haze, however, or the partial continuance of the gloom which had shrouded the city on the previous day, may well be thought of as harmonizing the two accounts.

And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

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KJV Study Commentary

<strong>Who shall roll us away the stone from the door of the sepulchre?</strong> (τίς ἀποκυλίσει ἡμῖν τὸν λίθον, <em>tis apoklysei hēmin ton lithon</em>)—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.<br><br>This question ...
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Ellicott’s Commentary for English Readers

(3) **And they said among themselves . . .**—Literally, *and they were saying to themselves.* The words were on the point of rising to their lips as they looked up and saw the stone rolled away.

And when they looked, they saw that the stone was rolled away: for it was very great.

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KJV Study Commentary

<strong>When they looked, they saw that the stone was rolled away</strong> (ἀνακεκύλισται ὁ λίθος, <em>anakekylistai ho lithos</em>—perfect tense, "stands rolled back")—God solved their problem before they arrived. The passive voice suggests divine action: the stone didn't roll itself. <strong>For it was very great</strong> (ἦν γὰρ μέγας σφόδρα) emphasizes the impossibility they faced and the magn...
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Ellicott’s Commentary for English Readers

(4) **For it was very great.**—The words have been explained as giving the reason for their previous question, but it seems more natural to see in them St. Mark’s explanation of his having used the word “rolled away” instead of saying, simply, “taken away” or “removed.”

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.

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KJV Study Commentary

<strong>A young man sitting on the right side</strong> (νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς, <em>neaniskon kathēmenon en tois dexiois</em>)—Mark calls him a "young man" though other gospels identify him as an angel (Matthew 28:5, Luke 24:4). His position <strong>on the right side</strong> indicates honor and authority. <strong>Clothed in a long white garment</strong> (περιβεβλημένον στολὴν λευκήν)...
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Ellicott’s Commentary for English Readers

(5) **A young man sitting on the right side.**—So St. Mark describes the form which St. Matthew (Matthew 28:1) simply calls an “angel of the Lord.”

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.

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KJV Study 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 ne...
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Ellicott’s Commentary for English Readers

(6) **Be not affrighted.**—The words agree substantially with those in Matthew 28:5-8, but omit the fuller appeal to the women to remember the words which their Lord had spoken while He was yet with them in Galilee.

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.

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KJV Study Commentary

<strong>Tell his disciples and Peter</strong> (τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ, <em>tois mathētais autou kai tō Petrō</em>)—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. <strong>He goeth before you into Galilee</stron...
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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.

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KJV Study Commentary

<strong>They fled from the sepulchre; for they trembled and were amazed</strong> (ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις, <em>ephygon apo tou mnēmeiou, eichen gar autas tromos kai ekstasis</em>)—<em>tromos</em> (trembling) and <em>ekstasis</em> (ecstatic astonishment) capture holy terror before the supernatural. <strong>Neither said they any thing to any man; for they were af...
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Ellicott’s Commentary for English Readers

(8) **They trembled and were amazed.**—Literally, *trembling and amazement seized them.*

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.

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KJV Study 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 t...
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Ellicott’s Commentary for English Readers

(9-20) **Now when Jesus was risen early.**—See Notes on Matthew 28:16-20. The history of the verses that follow is in every way remarkable. They are not found in two of the oldest MSS.—the Sinaitic and the Vatican—are marked as doubtful in many others, and are wanting in some versions. In some of these (*e.g.,* in the Vatican MS.) there is a blank space left between Mark 16:8 and the beginning of ...
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And she went and told them that had been with him, as they mourned and wept.

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KJV Study Commentary

<strong>She went and told them that had been with him, as they mourned and wept</strong> (ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ' αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν, <em>ekeinē poreutheisa apēngeilen tois met' autou genomenois penthousi kai klaiousin</em>)—verses 9-20 form the "longer ending," debated textually but canonical. Mary Magdalene (ἐκείνη, emphatic "she herself") becomes the apostle ...
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And they, when they had heard that he was alive, and had been seen of her, believed not.

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KJV Study Commentary

<strong>They, when they had heard that he was alive, and had been seen of her, believed not</strong> (ἤκουσαν ὅτι ζῇ καὶ ἐθεάθη ὑπ' αὐτῆς ἠπίστησαν, <em>ēkousan hoti zē kai etheathe hyp' autēs ēpistēsan</em>)—<strong>believed not</strong> (ἠπίστησαν, <em>apisteo</em>) means active disbelief or refusal to believe. Despite Jesus' repeated predictions (8:31, 9:31, 10:34), resurrection seemed impossib...
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Jesus Appears to Two Disciples

After that he appeared in another form unto two of them, as they walked, and went into the country.

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KJV Study Commentary

<strong>He appeared in another form unto two of them</strong> (μετὰ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ, <em>meta tauta dysin ex autōn peripatousin ephanerōthē en hetera morphē</em>)—this references the Emmaus road appearance (Luke 24:13-35). <strong>In another form</strong> (ἐν ἑτέρᾳ μορφῇ)—<em>morphē</em> means essential form or nature, not mere disguise. Christ's resurrec...
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Ellicott’s Commentary for English Readers

(12-13) **After that he appeared in another form.**—See Notes on Luke 24:13-35.

And they went and told it unto the residue: neither believed they them.

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KJV Study Commentary

<strong>They went and told it unto the residue: neither believed they them</strong> (κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν, <em>kakeinoi apelthontes apēngeilan tois loipois; oude ekeinois episteusan</em>)—<strong>the residue</strong> (τοῖς λοιποῖς, "the remaining ones") means the rest of the disciples. The emphatic double negative οὐδὲ ἐκείνοις ("not even those") st...
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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

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KJV Study 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 lat...
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Ellicott’s Commentary for English Readers

(14) **Afterward he appeared unto the eleven.**—See Notes on Luke 24:36-43.

And he said unto them, Go ye into all the world, and preach the gospel to every creature.

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KJV Study 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 ἅπαντ...
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Ellicott’s Commentary for English Readers

(15) **And he said unto them.**—See Notes on Matthew 28:16-20. There is much, however, that is so distinct in St. Mark’s report as to suggest the thought that it may have referred to a different occasion. **Preach the gospel to every creature.**—Better, *to the whole creation.* The universality of the word is, of course, limited by the nature of the case.

He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

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KJV Study Commentary

<strong>He that believeth and is baptized shall be saved</strong> (ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, <em>ho pisteusas kai baptistheis sōthēsetai</em>)—<em>pisteuo</em> (believe) coupled with <em>baptizo</em> (baptize) shows faith and baptism as the normative Christian pattern, not that baptism saves. The second clause clarifies: <strong>he that believeth not shall be damned</strong> (ὁ δὲ ἀπισ...
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Ellicott’s Commentary for English Readers

(16) **He that believeth not shall be damned.**—Better, *shall be condemned.* The Greek word does not necessarily imply the idea of irreversible endless condemnation which has come to be attached to the English one.

And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;

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KJV Study Commentary

<strong>These signs shall follow them that believe</strong> (σημεῖα δὲ τοῖς πιστεύσασιν ταῦτα παρακολουθήσει, <em>sēmeia de tois pisteusasin tauta parakolouthēsei</em>)—<em>sēmeion</em> (sign) means authenticating miracle confirming divine authority. <strong>In my name</strong> (ἐν τῷ ὀνόματί μου)—authority derives from Christ, not human power. Casting out demons (ἐκβαλοῦσιν δαιμόνια) and speaking...
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Ellicott’s Commentary for English Readers

(17) **They shall speak with new tongues.**—This is noticeable as being the only distinct reference in the Gospels to the form of the Pentecostal gift. The promise of the Spirit itself had been prominent, however, throughout our Lord’s teaching (Luke 11:13; John 14:17; John 14:26), and appears from Acts 1:8 to have been specially renewed between the Resurrection and Ascension. On the nature of the...
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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.

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KJV Study Commentary

<strong>They shall take up serpents</strong> (ὄφεις ἀροῦσιν, <em>opheis arousin</em>)—likely refers to Acts 28:3-5 where Paul survived a viper bite. <strong>If they drink any deadly thing, it shall not hurt them</strong> (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 ...
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Ellicott’s Commentary for English Readers

(18) **They shall take up serpents.**—The instance of St. Paul at Melita is the only recorded example of the kind (Acts 28:1-6). Power over “serpents and scorpions” had, it will be remembered, been given before (Luke 10:19). **If they drink any deadly thing . . .**—Of this there is no recorded instance in the New Testament, but it finds an illustration in the tradition of the poisoned cup which wa...
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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.

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KJV Study 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...
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Ellicott’s Commentary for English Readers

(19-20) **So then after the Lord had spoken.**—See Note on Luke 24:53. St. Matthew, it will be remembered, gives no account of the Ascension. (See Note on Matthew 28:20.) St. Mark and St. Luke record it briefly. St. John implies it in his report of our Lord’s words (John 6:62; John 20:17). In Acts 1:3-11 it is narrated with greater fulness. The form of the last two verses, the use of the “Lord” in...
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And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

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KJV Study 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...
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