From: Over 50 Interpreters Explain the Gospel of
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Roland H. Worth, Jr. © 2013
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CHAPTER 16:
16:1 Translations
WEB: When the
Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome,
bought spices, that they might come and anoint him.
Young’s: And the sabbath having past, Mary the Magdalene, and Mary of James,
and Salome, bought spices, that having come, they may anoint him,
Conte (RC): And when the
Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome
bought aromatic spices, so that when they arrived they could anoint Jesus.
16:1 Now when
the Sabbath was past. i.e., in the
evening, when the Sabbath was over--Saturday evening, according to our way of
speaking. [44]
Alternate
interpretation: Having bought a portion
of the spices which they thought necessary on Friday evening (Luke 23:56), they
completed the purchase "when the Sabbath was past;” and while this may
have been after sunset on the evening of the Sabbath, it is more likely that it
was done as the women were on their way to the sepulcher early on Sunday
morning. [38]
Mary Magdalene,
and Mary the mother of James. The second Mary is here "the
mother of James;" in the preceding verse she was called the mother of Joses; at chapter
And Salome, had bought spices. But
did not, according to Mark, take them to the tomb till "early on the first
day of the week . . . when the sun was risen” (vs. 2). [44]
spices. In part at least aromatic oils, as is shown
by the fact that they were to be used to anoint the body. [35]
that they might come and anoint Him. What
had been done on the Friday evening had been done in haste and yet sufficiently
for the preservation of the sacred body, if that had been needful, from
decay. The remaining work could be done
more carefully and tenderly at the tomb.
[39]
In depth:
The frame of mind implied by their preparation to complete the embalming [23]. Observe,
again, that their purpose implied the full conviction that His death was real
and final, like any other death. The
wretched Sabbath that had intervened brought no new thoughts to their minds and
no convincing remembrance of the Master's prediction. No disciple, apparently, had been able even
to suggest to another the thought of a resurrection. In this blank despair of theirs we have a
most valuable confirmation of the event.
If they had been expecting a resurrection, we might have thought them
less trustworthy in their declaration that it occurred; but they came to the
tomb to complete the embalming.
16:2 Translations
Weymouth: So, very soon
after sunrise on the first day of the week, they came to the tomb;
WEB: Very
early on the first day of the week, they came to the tomb when the sun had
risen.
Young’s: and early
in the morning of the first of the sabbaths,
they come unto the sepulchre, at the rising of the
sun,
Conte (RC): And very
early in the morning, on the first of the Sabbaths, they went to the tomb, the
sun having now risen.
16:2 And very early in the
morning. Alford says that as the sun was up, it
could not be called “very early."
However, it was "very early” for them to reach the sepulcher
when we consider the distance they had come and the business they had
attended to by the way. [38]
on the first day of the week. The "Lord's day" (Revelation
Friday night, Saturday,
and Saturday night passed away, three days according to the Jewish
reckoning. Compare (1) 1 Samuel
30:12-13; 2 Chronicles; 10:5, 12; (b) Matthew 12:40; John 2:19; Matthew 27:63. [8]
they came unto the sepulcher [tomb,
NKJV] at the rising of the sun. [The expression] is sometimes used
indefinitely of very early in the morning, even of the first appearance of dawn
in the east (Judges
In
depth: At what point in the morning
hours did the women arrive at the tomb where Jesus was buried [38]? Matthew says they came “as it began to
dawn" [Matthew 28:1]; and John, “while it was yet dark” [John 20:1]. Between Matthew and John there is no
difference except in expression: for it
is yet dark when it begins to dawn.
But between both of
these writers and Mark there is a difference which demands attention. It is common with skeptics, and with some
from whom better things might be expected, to pronounce all such differences
contradictions and to dismiss them from consideration without a serious attempt
to see whether they are real contradictions. A contradiction can justly be affirmed
only when two statements are such that both can not be true.. When they may be true, it is unjust to
cast suspicion on either unless it is in itself improbable.
In the present case, we
have only to inquire whether it may be true, in a proper sense of the terms,
that the women went to the sepulcher at the
"rising of the sun" and
yet true that they went "as it
began to dawn."
If I were to see a man
who had walked from the city of
Again, if I were to pass
from Lexington to Louisville on the train which leaves here at 6 AM and arrive
there at 11 AM, a friend with Lexington in his mind would say that I went on
the six o'clock train; while another, with Louisville in his mind, would say I
went on the eleven o'clock train; and both would speak the truth.
A man as far away as
Boston or London, on reading either of these accounts, might be a little
puzzled at first, but if her were reasonable and just he would not charge a
contradiction; for similar localities and expressions at his own door would
soon suggest the true explanation of the apparent discrepancy. Give our sacred historians the benefit of
this common justice and all is clear.
Matthew says the women
went to the sepulcher
"as it began to dawn."
Does he mean that they arrived then, or that they started
then? Beyond all question the language
may mean either and it must be understood according to the probabilities of the
case. But what are the probabilities?
Another credible writer
says they went at sunrise. His
statement, considered by itself, might also mean either that they started, or
that they arrived at sunrise: but as the
time that he designates is the later, and that of Matthew the earlier, we at
once perceive that Matthew must be speaking of the time at which they started
and Mark of the time at which they arrived.
This is the conclusion
which justice and common sense alike demand.
It is
not a strained attempt at harmony, but a harmony which actually exists and is
clearly perceptible.
It is made still clearer
when we remember that Bethany, the place where Jesus and His disciples had
lodged every night during the receding week (Luke 21:37) and whence the women
had almost certainly come, was nearly two miles from Jerusalem, so that the
women would have had to walk briskly in order to reach the city, purchase more
spices, and arrive at the sepulcher by sunrise.
16:3 Translations
WEB: They were
saying among themselves, "Who will roll away the stone from the door of
the tomb for us?"
Young’s: and they
said among themselves, 'Who shall roll away for us the stone out of the door of
the sepulchre?'
Conte (RC): And they
said to one another, "Who will roll back the stone for us, away from the
entrance of the tomb?
16:3 And they said among
themselves. It is not at all strange that in the
agitation of the time they should prepare themselves, and even find themselves
almost there, without ever thinking of the great stone, especially if the
rolling of it up to the door was something that was not always done. [23]
Who shall roll us away the stone from the door of the sepulchre?
The fact that as the women
approached the sepulcher they raised the question shows that the sealing of the
stone and the placing of a guard were unknown to them; otherwise they would not
have expected that the stone would be removed at all, nor would they come for
the purpose which brought them. It is
probable that none of the disciples knew this until after the resurrection. [38]
16:4 Translations
WEB: for it
was very big. Looking up, they saw that the stone was rolled back.
Young’s: And having looked, they see that the stone hath been rolled
away -- for it was very great,
Conte (RC): And looking,
they saw that the stone was rolled back. For certainly it was very large.
16:4 And when they looked [NKJV
adds, up]. In their sorrow, they would naturally go
with downcast countenances, and absorbed in thought. Whether the tomb was above them, or on a
level with the ground, cannot be determined by this expression. [8]
they saw that the stone was rolled away.
Only Matthew (28:2-4) inserts an account of how the stone was removed. [44]
It is conjectured by
some that all entered except Mary of Magdala, who,
seeing in the rolling away of the stone the confirmation of her worst fears,
fled away to find Peter and John. On her
return to weep at the tomb she met the risen Lord. See verse 9.
Others suppose that she remained behind when the other women departed
from the sepulchre, and had a second vision, and met
Christ Himself. [8]
for it was very great [large, NKJV]. Its
great size is mentioned to account both for their question and for the implied
surprise when they saw that the stone was removed. [38]
The rolling away of the
stone is mentioned by all the evangelists; the conversation of the women about
it, by Mark alone. [23]
16:5 Translations
Weymouth: Upon entering the tomb, they saw a young man sitting at
their right hand, clothed in a long white robe. They were astonished and
terrified.
WEB: Entering
into the tomb, they saw a young man sitting on the right side, dressed in a
white robe, and they were amazed.
Young’s: and having
entered into the sepulchre, they saw a young man
sitting on the right hand, arrayed in a long white robe, and they were amazed.
Conte (RC): And upon
entering the tomb, they saw a young man sitting on the right side, covered with
a white robe, and they were astonished.
16:5 And entering into the sepulchre. The women are three in Mark, two (the two Marys) in Matthew, of indeterminate number in Luke; John
speaks only of Mary Magdalene. [23]
they saw a young man. Although Mark does not say expressly that
this young man was an angel, the narrative clearly implies that he was. He was the same angel who had rolled the
stone away, and who sat on it until the guards fled, when he entered the sepulcher,
and there awaited the arrival of the women (Matthew 28:2-5). He was also one of the two mentioned by Luke
(24:4), he alone being mentioned by Matthew and Mark because he was the actor
and speaker. [38]
sitting on the right side. Having
respect to the position in which his Lord had lain there. This trait is peculiar to Mark. [43]
When he first rolled
back the stone he sat upon it (Matthew 28:2); but now he was probably within
the sepulchre.
[45]
clothed
in a long white garment [robe, NKJV]. The white refers not to the
color alone, but the brightness of their covering. "Glistering"
(Luke 24:4). [8]
and they were affrighted [alarmed, NKJV]. The
word here used expresses both astonishment and fear,
the emotions that would naturally result from their finding this superhuman
being, where they expected to see the dead body of Jesus. [45]
16:6 Translations
WEB: He said
to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been
crucified. He has risen. He is not here. Behold, the
place where they laid him!
Young’s: And he saith to them, 'Be not amazed, ye
seek Jesus the Nazarene, the crucified: he did rise -- he is not here; lo, the
place where they laid him!
Conte (RC): And he said
to them, "Do not become frightened. You are seeking Jesus of
16:6 And he saith unto them. Hilary: "Through woman death was first
introduced into the world: to woman the
first announcement was made of the resurrection." [11]
Be not affrighted: Ye
seek Jesus of
Behold the place where they laid Him. The
now vacant place, described by John (20:5-7) as he saw it a little later--a
request intended, apparently, to bring conviction and assurance to their minds. [23]
16:7 Translations
WEB: But go,
tell his disciples and Peter, 'He goes before you into
Young’s: and go,
say to his disciples, and Peter, that he doth go before you to Galilee; there
ye shall see him, as he said to you.'
Conte (RC): But go, tell
his disciples and Peter that he is going before you into
16:7 But go your way, tell His disciples and Peter. Why
is not Peter included among the disciples?
For this plain reason--he had forfeited his discipleship and all right
to the honour and privileges of an apostle by denying
his Lord and Master. However, he is now
a penitent--tell him that Jesus is risen from the dead
and is ready to heal his backsliding and love him freely; so that, after being
converted, he may strengthen his brethren.
[21]
St. Gregory says: "If the angel had not named Peter, he
would not have dared to come amongst the disciples. Therefore he is specially named, lest he
should despair on account of his denial."
It was evidently intended as a special message of comfort to Peter. [39]
Alternate
interpretations: It is remarkable
that Peter is singled out for special notice.
It was proof of the kindness and
mercy of the Lord Jesus. Peter,
just before the death of Jesus, had denied Him.
We are not to infer that Peter was not still a disciple. The meaning is, “Tell His disciples and especially
Peter:" sending
to him a particular message. Peter was
still a disciple. Before his fall, Jesus
had prayed for him that his faith should not fail (Luke 22:32) and as the
prayer of Jesus was always heard (John 11:42) so it follows that Peter still
retained faith sufficient to be a disciple, though, like other disciples, he
was suffered to fall into sin. [42]
In the words, “Tell his
disciples and Peter," the angel
recognized Peter's pre-eminence, and intended also, perhaps, by the very honor
conferred on him, to rebuke him for his recent denial of his Lord. [38]
that He goeth before you into
Yet He did not go at
once to
In depth:
the certainty that Jesus had truely died [23]. In evidence of the reality of the death we
have:
(1) The positive, natural, and evidently sincere
assertions of all the evangelists.
(2) The fact of a hostility in the Jews that
would not rest satisfied without the completion of its work in the death of
Jesus, and that could not be deceived as to the question whether He was really
dead or not.
(3) The inquiry on the part of Pilate, occasioned
by wonder at the announcement of so speedy a death (Mark
(4) The testimony of the centurion in charge of
the crucifixion (Mark
(5) The record (John
(6) The full and detailed account of embalmment
and entombment in all the Gospels.
(7) The intention of the women to complete, after
the Jewish Sabbath had intervened, the process thus begun (Luke
(8) The complete despair that appears in the
conduct of the disciples, so far as it is shown to us.
(9) The absence of any suspicion to the contrary
in the proposal of His enemies to guard the sepulchre
(Matthew 27:63-64).
(10) The omission of denial of the reality of His
death from the plan that was devised to protect the unfaithful guards (Matthew
28:11-15).
In these points we have
the evidence, not only that the disciples of Jesus believed Him to be really
dead, but that all who bore an important part in His crucifixion were
thoroughly convinced of the reality of His death.
In depth:
the certainty that the dead Jesus was truely
raised from physical death [23]. In evidence of the reality of the
resurrection we have:
(1) The direct assertions of all the
evangelists. It is absolutely
unquestionable that they intended to assert the reality of the resurrection;
and there is no reason for rejecting their testimony here, if there is reason
for receiving it anywhere. From the
Gospels in general, overwhelming evidence of their personal honesty can be
gathered, and every item of this evidence is valuable as confirming the
truthfulness of this part of their story.
(2) Since, in all candor,
we must accept this testimony, we have conveyed by means of it, the risen
Lord's deliberate testimony to the reality of His own resurrection. In Luke (24:38-43) and in
John (
(3) The fact that the Christian religion
immediately sprang up, having the assertion of this fact for one of its two
central doctrines. Compare 1
Thessalonians 5:14: "If we believe
that Jesus died and rose again." In
preaching the new faith, the apostles constantly made these two assertions with
equal confidence, beginning from the day of Pentecost (Acts
(4) The testimony of the apostle Paul to the
reality of the event. Paul was not one
of the original disciples, but was at first an implacable enemy. His testimony has a special value, therefore,
as that of a separate and independent witness.
He became convinced that the resurrection of Jesus was real (1
Corinthians
(5) The existence in all Christian ages of the
Lord's Day (Revelation 1:9), the first day of the week (Acts 20:7). As we have in the Lord's Supper a visible
proof of our Saviour's death, so in the Lord's Day we
have an historical proof of the reality of His resurrection.
16:8 Translations
WEB: They went
out, and fled from the tomb, for trembling and astonishment had come on them.
They said nothing to anyone; for they were afraid.
Young’s: And,
having come forth quickly, they fled from the sepulchre,
and trembling and amazement had seized them, and to no one said they anything,
for they were afraid.
Conte (RC): But they,
going out, fled from the tomb. For trembling and fear had overwhelmed them. And
they said nothing to anyone. For they were afraid.
16:8 And they went out quickly,
and fled from the sepulchre for they trembled and
were amazed. They
fled, not merely walked, or ran away; implying the terror attending the escape. [8]
neither said they any thing to any man. This
last declaration means that they said nothing to any man on the way as they ran
to tell the male disciples (verse 7). If
they had been less frightened, they might have cried out to every man they met, "The Lord is
risen!" As it was, people saw in
them as they passed, only a group of frightened women running on some unknown
errand. [38]
for they were afraid. Not afraid to speak, but so alarmed at the
vision and the words of the angel, that they did not stop to speak to any one,
but hurried to convey his message. [3]
In depth:
The frame of mind of the first disciples after they heard the claim of a
resurrected Jesus [50]. Note the way in which the announcement
of this tremendous fact was received. With blank bewilderment and terror on the part of these women, followed
by incredulity on the part of the Apostles and of the other disciples. These things are on the surface of the
narrative and very important they are.
They plainly tell us that the first hearers did not believe the
testimony which they themselves call upon us to believe. And, that being the state of mind of the
early disciples on the Resurrection day, what becomes of the modern theory
which seeks to explain the fact of the early belief in the Resurrection by
saying, “Oh, they had worked themselves into such a fever of expectation that
Jesus Christ would rise from the dead that the wish was father to the thought
and they said that He did because they expected that He would?" No!
They did not expect that He would; it was the very last thing
that they expected.
16:9 Translations
WEB: Now when
he had risen early on the first day of the week, he appeared first to Mary
Magdalene, from whom he had cast out seven demons.
Young’s: And he, having risen in the morning of the first of the sabbaths, did appear first to Mary the Magdalene,
out of whom he had cast seven demons;
Conte (RC): But he, rising early on the first Sabbath, appeared first to Mary
Magdalene, from whom he had cast out seven demons.
16:9 Now when
Jesus was risen early the first day of the week. Sunday. Hence this
day of the week was called the Lord's day, by John, in Revelation 1:9. It is therefore recognized by inspiration as
the sacred day in the Christian week. [24]
He appeared first to Mary
Magdalene. To a woman was this honour given to be the first that saw the risen Redeemer;
and that woman was not his virgin mother. [43]
first. Inasmuch as Mary Magdalene
came to the sepulcher in company with the other women (verse 1), the statement
that Jesus appeared first to her implies that she had become separated
from the others; for otherwise He would have appeared to all of them at once. [38]
out of whom He had cast seven demons. A
fact alluded to elsewhere only in Luke (8:2) and not in John, with whose
statement the first part of the sentence coincides. [23]
This no doubt refers to
a real possession from which she had mercifully been delivered in the
same manner as the man who had the legion:
but whether this had been a visitation appointed her for the sins of her
former life, or not, is quite uncertain.
Indeed, all that is generally taken for granted of her previous bad character
and profligate conduct rests merely on the credit of tradition, which
reports that she was "the woman who
was a sinner" of whom Luke speaks
(Luke 7:36-50) for there is no scriptural proof of it, though very much has
frequently been built on it. [52]
WEB: She went
and told those who had been with him, as they mourned and wept.
Young’s: she having
gone, told those who had been with him, mourning and weeping;
Conte (RC): She went and
announced it to those who had been with him, while they were mourning and
weeping.
as they mourned and wept. Because they
had lost their Lord and Master, and had abandoned Him in His extremity. [24]
A natural touch, showing how
little they anticipated His resurrection. [11]
In
depth: The number and order of Jesus'
post-resurrection appearances according to proposed reconstructions [8]. In regard to the number of
recorded appearances of the Lord after His resurrection, commentators are not
agreed. Some hold that there are four
different ones described as occurring on the day of resurrection, others say five;
some regard the appearance to the disciples by the Sea of Galilee, and to the
five hundred as the same, others hold that they are two different appearances.
Robinson gives five on the first day and ten before
the Ascension, as follows:
(1) to the women
(Matthew 28:9);
(2) to Mary Magdalene;
(3) to Peter;
(4) to the two going to Emmanus;
(5) to the eleven
(Thomas absent);
(6) to the eleven
(Thomas present);
(7) to the seven by the
sea;
(8) to the eleven and
five hundred on a mountain in
(9) to James;
(10) to the eleven at
Farrar and Schaff agree also with Robinson, except that they place the
appearance to Mary Magdalene first, as Mark fairly implies, then to the other
women. Ellicott's view is similar,
except that he holds to a second appearance to Mary, when she joined the other
women.
Many hold only four
recorded appearances on the first day, regarding Nos. 1 and 2 in the above list
as the same. The order of appearances
would then be:
(1) to Mary Magdalene
and the other women (John
(2) to Peter (Luke
24:34; 1 Corinthians 15:5);
(3) to the two on the
way to Emmaus (Luke 24:13-35; Mark
(4) to the
"eleven" in the evening, Thomas not present (John
(5) to the eleven,
Thomas present (one week later than the former appearance) (John
(7) to the disciples and
five hundred brethren in a
(8) to James (1
Corinthians 15:7);
(9) to the apostles at
(10) near
He was also seen of
Paul, but after, not before the Ascension, as Godwin assumes (1 Corinthians
15:8), compare Acts 9:17.
Among
those who favor the order last named substantially are: Lightfoot, Krafft,
Lichtenstein, Wiesler, Da
Costa, Canon Cook, Geikie. Andrews, Canon Cook, and some others hold
that of the company of women going to the sepulcher early on the first day,
only Mary Magdalene saw Jesus. This view
is not absolutely required by the narratives, and gives much difficulty in
harmonizing the accounts in Matthew 28:1-9 and John 20:9-18. Their explanations of Matthew's account are plausible but unsatisfactory.
If there was an
appearance to "the women," one of whom was Mary Magdalene, as
Matthew states, this does not contradict, but confirms the appearance reported
by Mark and by John, who name only Mary Magdalene, but omit to name the other
women as seeing Jesus. An omission is not
a contradiction.
There were no doubt many
other unrecorded appearances of the Lord during the forty days, as Luke's
language implies (Acts 1:3). These are
recorded that we might believe, and have good grounds for the faith that is in
us.
WEB: When they
heard that he was alive, and had been seen by her, they disbelieved.
Young’s: and they,
having heard that he is alive, and was seen by her, did not believe.
Conte (RC): And they,
upon hearing that he was alive and that he had been seen by her, did not
believe it.
believe not. It
furnishes abundant proof that they did not invent the story of the resurrection. [11]
WEB: After
these things he was revealed in another form to two of them, as they walked, on
their way into the country.
Young’s: And after these things, to two of them, as they are going
into a field, walking, he was manifested in another form,
Conte (RC): But after
these events, he was shown in another likeness to two of them walking, as they
were going out to the countryside.
While
Mark here says that Jesus “appeared in another form” to these two disciples,
Luke accounts for their not recognizing Him by the fact that “their eyes were holden that they should not know Him” (Luke 24:16). The statements are not inconsistent; they
only show, when taken in connection, that Jesus appeared in another form by
holding in some way, their eyes, so that He would appear to be a
different person. Mark's account implies
that they eventually saw through His disguise, without stating how. [38]
unto two of them. Unnamed
here, and only one of them, Cleopas, is named in
Luke. [23]
Some have conjectured [that the other
individual] was Nathanael, others the Evangelist
Luke. [8]
as they walked and went into the country. i.e. to Emmaus,
"three-score furlongs from
In depth:
The nature of Jesus' post-resurrection body [8]. A discussion
on the nature of the risen body of the Lord does not come within the scope of
this work. It will be sufficient to notice that while
the body was in many respects like the other:
e.g., in appearance, in the marks upon it, in its power to take food; it
was also in many remarkable features quite unlike His former body. "He came and went, appeared and
disappeared in a most mysterious and inscrutable manner." He comes suddenly into a room, the doors
being shut, He talks and walks with familiar disciples unrecognized; He
vanishes as mysteriously as He appears; all these facts place His appearances
after resurrection in the sphere of the supernatural. Alford suggests that the normal condition of
His body before the resurrection was to be visible to mortal eyes, the normal
condition of it after the resurrection to be invisible; Ellicott thinks that
the glorification which was perfected at His ascension had already begun after
the resurrection.
Weymouth: These, again,
went and told the news to the rest; but not even them did they believe.
WEB: They went
away and told it to the rest. They didn't believe them, either.
Young’s: and they
having gone, told to the rest; not even them did they
believe.
Conte (RC): And they,
returning, reported it to the others; neither did they believe them.
neither believed they them. A
conflict of doubt and belief would be very natural, or even a division of
opinion, some doubting and some believing.
Even if all believed that the Lord had appeared to Simon, some might,
for various reasons, still doubt the message of the two disciples. [11]
[This does not imply]
that these witnesses were more entitled to belief than those before them, but
referring simply to the circumstances, that this was the third
intimation of the great event and that even this, although the third, was
insufficient to command their full belief; so that the defect of faith
afterwards rebuked in Thomas (John 20:27, 29), was here displayed, though in a
less degree, by the entire apostolic body, and could only be removed by the
immediate attestation which is recorded in the next verse. [3]
In depth:
do Mark and Luke's accounts contradict concerning the apostolic
skepticism of the resurrection report of these two disciples [38]? In these words Alford, who will by no means
allow that the Evangelists do not occasionally contradict one another,
says: "Here again the Harmonists
have used every kind of distortion of the plain meaning of words to reconcile
the two accounts." Certainly a
reconciliation effected at such a sacrifice is not desirable. But is it true that such a distortion is
necessary, in order to remove the appearance of inconsistency between Mark and
Luke? Let us see.
Luke's account of the
return of these two men to the city, and of their reception by the eleven, is
this: "They rose up the same hour,
and returned to
Here are two things
asserted concerning this interview:
first, that on the arrival of the two they were told by the eleven and
those who were with them, that the Lord had arisen and appeared to Simon;
second, that the two men then gave an account of His appearance to them.
It is clearly implied
that those who announced that the Lord had arisen, and had appeared to Peter,
believed it to be true; but whether they believed the story that was then
told by the two who came from the country, Luke neither affirms nor denies. For though they believed Peter's story,
they may not have believed the story told by these two; and that they did not
believe it is the very thing affirmed by Mark.
He says, “They went and told it to the residue, neither believed they
them." He does not say that
they did not believe Jesus had arisen, but that they did not believe the
story of His having appeared in another form to the two as they went
into the country.
There is, then, no
inconsistency at all between the two accounts, and it is surprising that so
acute a critic as Alford should have thought there is. He surely would have detected his error, had
not an erroneous theory of inspiration caused him to be indifferent to
questions of this kind.
Here we might rest this
question, but lest it may appear to some unaccountable that the company
believed that Jesus had arisen on the testimony of Peter, and yet doubted the
story of the others who claimed to have seen Him, we remark that this is in
perfect harmony with the other facts of the resurrection history. These same persons had treated as an
idle tale the story of the women who claimed both to have seen Jesus and to
have seen angels who declared that He had risen from the dead (Luke 24:10-11).
They were now convinced
by the additional testimony of Peter, that Jesus had actually arisen; but the
story of the two from Emmaus had some peculiarities which were calculated to
throw doubt on it until more mature reflection on its merits brought its strong
points into view. For instance, that
Jesus had walked with them several miles, conversing all the time--conversing,
too, about Himself; that He had gone with them into the house; had taken a seat
with them to dine; and still they did not recognize Him till He was in
the act of blessing and breaking a loaf, were circumstances all calculated to
throw doubt on the story when it was first told; and at that time the disciples
were disposed to be suspicious of every new story they heard in regard to the
resurrection.
But though the
circumstances must have cast doubt on the story at first, the more the entire
story was weighed in the scales of evidence, the more credible it appeared; for
it is quite certain that if the two men had undertaken to invent a pretended
appearance of Jesus to them, such details as we have named would have been
carefully excluded from the story for fear that on their account it should not
be believed.
Weymouth: Later still
He showed Himself to the Eleven themselves whilst they were at table, and He upbraided them with their unbelief and
obstinacy in not having believed those who had seen Him alive.
WEB: Afterward
he was revealed to the eleven themselves as they sat at the table, and he
rebuked them for their unbelief and hardness of heart, because they didn't
believe those who had seen him after he had risen.
Young’s: Afterwards,
as they are reclining (at meat), he was manifested to the eleven, and did
reproach their unbelief and stiffness of heart, because they believed not those
having seen him being raised;
Conte (RC): Finally, he
appeared to the eleven, as they sat at table. And he rebuked them for their
incredulity and hardness of heart, because they did not believe those who had
seen that he had risen again.
and He rebuked their unbelief and
hardness of heart. So He had spoken after the feeding of
the five thousand and the four thousand.
[8]
because they believed not them which had seen Him after He was
risen. After all He had said about his rising again,
and the messages and reports they had received, was highly culpable. [45]
WEB: He said
to them, "Go into all the world, and preach the
Good News to the whole creation.
Young’s: and he
said to them, 'Having gone to all the world, proclaim
the good news to all the creation;
Conte (RC): And he said
to them: "Go forth to the whole world and preach the Gospel to every
creature.
Go into all the world. To all, without distinction;
to Gentile as well as to Jew. [19]
and preach the gospel. Proclaim
the glad tidings; not simply give instruction in Christian morality, but
announce the facts they had been so slow to believe, that Jesus who had been
crucified is risen, is the living Saviour
for lost men. [11]
Preach. The word embraces all methods of witnessing
to the truth or instructing men in it.
The disciples began as witnesses.
They related the facts of the life and death of Jesus, adding very
little of their own, beyond explaining the Old Testament prophecies. In every age the form of preaching varies
according to circumstances. But in all,
the Church holds up to men the great doctrine of salvation by Christ. [25]
to every creature. Literally, "to the
whole creation." [45]
Contrast this with the
exclusiveness required during our Lord's personal ministry. Matthew 10:5-6, "Go not in any way of
the Gentiles, and into any city of the Samaritans enter ye
not, but go rather to the lost sheep of the house of
WEB: He who
believes and is baptized will be saved; but he who disbelieves will be
condemned.
Young’s: he who
hath believed, and hath been baptized, shall be saved; and he who hath not
believed, shall be condemned.
Conte (RC): Whoever will
have believed and been baptized will be saved. Yet truly, whoever will not have
believed will be condemned.
Baptism was with the
apostles a first and natural result of believing, an expression of loyalty to
Jesus that almost formed a part of the original act of faith. Any thought of separating baptism from
believing, whether by anticipation or by delay, would have seemed to them a
perversion of its meaning. [23]
shall be saved. To be saved is to be made
safe. It implies that the person saved
was in danger or in actual distress and that the danger or the distress is
removed. [38]
but he that believeth not shall be damned [condemned, NKJV]. It
has often been remarked that baptism is not mentioned in the second or
condemnatory clause; so that disbelief stands alone as the ground of
condemnation. True; but baptism could
not be mentioned in that clause.
"He that believeth not and is not baptized" would be
unmeaning. [23]
believeth not. Who refuses to acknowledge the truth of the
Gospel: or, if convinced of it, to do
that which is required by it. [25]
shall be damned.
It is sometimes objected that
baptism is not as important as faith [in regard to securing salvation], because
it is not mentioned a second time, in the last part of this verse. But how could it be? One who does not believe would not be
baptized, nor indeed be saved if he was.
Faith must come first and [baptism] follow. It would have been out of place to repeat the
two words. [25]
The substitution by the revisers of
"condemned" for "damned" is a gain to clearness and
correctness of thought, since it associates this terrible judgment of God more
distinctly with the moral considerations that justify it, and helps to
show how far His judgment is from being an arbitrary judgment. See Acts
Weymouth: And signs shall attend those who believe, even such as
these. By making use of my name they shall expel demons. They shall speak new
languages.
WEB: These
signs will accompany those who believe: in my name they will cast out demons;
they will speak with new languages;
Young’s: 'And signs
shall accompany those believing these things; in my name demons they shall cast
out; with new tongues they shall speak;
Conte (RC): Now these
signs will accompany those who believe. In my name, they shall cast out demons.
They will speak in new languages.
these signs. These miraculous proofs shall accompany the
first Christians. [25]
those that believe. Converts to Christianity. [25]
in My name. By My authority, and when engaged in their
works as ministers for Me. [25]
shall they cast out devils [demons, NKJV]. So did Philip the deacon in
they shall speak with new
tongues. Tongues new to them, such
as they had never learned. This
was remarkably fulfilled on the day of Pentecost [Acts 2], and the same power
seems to have resided for some time in the Church (1 Corinthians
See Acts 2:4;
WEB: they will
take up serpents; and if they drink any deadly thing, it will in no way hurt
them; they will lay hands on the sick, and they will recover."
Young’s: serpents
they shall take up; and if any deadly thing they may drink, it shall not hurt
them; on the ailing they shall lay hands, and they shall be well.'
Conte (RC): They will
take up serpents, and, if they drink anything deadly, it will not harm them.
They shall lay their hands upon the sick, and they will be well."
and if they drink any deadly thing, it shall not hurt
them. At times when the art of poisoning was
almost cultivated as a science, and it might be expected that their enemies
would endeavour in this way to destroy them, they
were also assured that “if they drank any deadly thing, it would not hurt
them." [11]
Tradition says that John
and Justus Barsabas drank the cup of hemlock which
was intended to cause death, and suffered no harm from it. See Eusebius, Ecclesiastical History,
III, 39. [8]
they shall lay hands on the sick, and they
shall recover. This Peter did
on the lame man, at the beautiful gate of the temple (Acts 3:7), and Paul on Publius, in the
Weymouth: So the Lord
Jesus after having thus spoken to them was taken up into Heaven, and sat down
at the right hand of God.
WEB: So then
the Lord, after he had spoken to them, was received up into heaven, and sat
down at the right hand of God.
Young’s: The Lord,
then, indeed, after speaking to them, was received up to the heaven, and sat on
the right hand of God;
Conte (RC): And indeed,
the Lord Jesus, after he had spoken to them, was taken up into heaven, and he
sits at the right hand of God.
The original word here rendered "had
spoken unto them," signifies "to teach, to instruct by preaching and
other oral communications." Compare
its use in Mark 13:11; John 9:29. [8]
He was received up into heaven. There
is no pictorial representation in this such as we find at Acts 1:9. There is no reason to think that the writer
had the visible scene of the Ascension at all in mind with any purpose of
presenting it to the imagination of his readers. The assertion is simply that He was received
to heaven, according to His own prediction (John 6:62;
and sat on the right hand of God. In the place of honor and
power. The Ascension is the natural completion of
the Resurrection. After such a glorious
triumph over death and Hell, Christ could not die again, but only return to His
former glory, and take possession of His throne and kingdom, at the right hand
of God the Father Almighty. [11]
WEB: They went
out, and preached everywhere, the Lord working with them, and confirming the
word by the signs that followed. Amen.
Young’s: and they,
having gone forth, did preach everywhere, the Lord working with them, and
confirming the word, through the signs following. Amen.
Conte (RC): Then they,
setting out, preached everywhere, with the Lord cooperating and confirming the
word by the accompanying signs.
They went forth--but not
immediately. They were commanded not to
"depart from
and preached every where. Tertullian declared, in regard to the increase of
Christians in the Roman Empire, "Though but of yesterday, yet have we
filled your cities, islands, castles, corporations, councils, your armies
themselves, your tribes, companies, the palace, the senate, and courts of
justice; only your temples have we left you free. [8]
the Lord working with them. Their
activity was His activity and His strength was the means of their triumph. [23]
and confirming the word with signs following [through
the accompanying signs, NKJV]. Compare Hebrews 2:3-4. [23]
Amen. At the end of a prayer and of a writing, as here, "Amen" is a devout wish or
prayer that what is asked or written may be fulfilled. The word comes from the Hebrew, meaning
"true," or "let it be so," and was used as a solemn
affirmative response to an oath. It was
also used by our Saviour, at the beginning of an
important utterance, to gain attention and give solemnity to the truth. [8]