I. Greetings:
II. Introduction:
Q What do you think of Mark's writting style? Is it overly religious or is it understated in its presentation of the miraculous?
An = This is the last lesson except for a brief addendum in our study of Mark's Gospel. Mark has not embellished his account through what we have read, and he certainly does not begin here. In a brief and direct manner he describes the Resurrection. Nothing fancy is said, and there is the normal absence of religious or flowery language. Mark describes the most important morning since the dawn of civilization, and he does so by primarily focusing on the reactions of various people who first witnessed the resurrection.
III. Tragedy and Need Produce Character: Mark 15:42-47.
>>>> Have someone read Mark 15:42-47.
Q Whose actions are recorded for us in these moments after the death of Jesus?
An = Joseph of Arimathea, Pilate, and the two Marys.
Q What do were learn of Joseph of Arimathea's emotions in his quest to obtain the body of Jesus for burial?
An = He no doubt had fear for he had to gather up his courage. He was a prominent man and prominent men have to worry about their image and standing in the community if they wish to remain prominent. However, this prominent man risks associating with a convicted blasphemer and treasonous man.
Q What do we know about Joseph of Arimathea's belief system and hopes?
Q Why do you think he was willing to risk all to give Jesus a decent burial?
An = He was not merely religious but truly looking for the coming Kingdom of God. Perhaps another way of putting this is he was looking for the reign of God, the coming era where God would reign supreme. Perhaps he saw in Jesus the reign of God so clearly that he could not deny it presense.
Note: Sometimes when there is a crisis or tragedy it propels otherwise quiet men to take bold action and risk their standing or lives to extend an act of kindness to a great man.
The death of great men often produce greatness in others.
Note: The two other parties who are spoken of are Pilate and the two Mary's.
Q What is Pilate's reaction?
An = Pilate is spoken of as the one who verifies that Jesus was indeed dead.
Q What were the Marys' role?
An = Their roles were looking to see where Jesus was laid. Lane notes that since the testimony of women had no value in that society it must of have been recorded because it was a fact (Lane, p. 581). It also shows the Lord does not let only those of prestige and social status witness to His actions. An example from the past is the apostle Paul was a murderer. An example from the present is to look at those running this study!
IV. Amazement and Hope: The Resurrection. Mark 16:1-8.
>>>> Have someone read Mark 16:1-3.
Note: Lane (p. 584) rightly notes that both the Crucifixion and the Resurrection have this in common; both are presented by Mark as historical facts.
Q However, does the act of a body rising from the dead does fit our conception of history?
An = No. It is a miracle, beyond human understanding. Only the revelation of God can explain its presence and witness to its reality. For those who are uncomfortable with miracles we can only say with Lane that all through the Bible there is the claim that God can break into history. Reality is not a closed system, but one which can experience the in-breaking power of God into history when and where His sovereign will so decides. Not to accept this is to miss what the Bible consistently says.
Q Who dominates the action in the opening three verses of chapter 16 and what do they do?
An = Again it is women. Women who seek to do the kind and pious act of washing Jesus's body and anointing it for final burial.
Q Did the women come expecting to see Jesus rise from the dead?
An = No, they were not expecting a miracle. Their stated goal was to anoint a beloved dead friend (16:1). See Lane, p. 585. Their concern was who would roll away the stone. They did not come expecting to find Jesus alive but were worried that the stone would block access to the body (16:3).
Note: Most scholars say that the stone was no doubt circular and placed on an incline and when released would roll into place, but would be difficult to roll back up the incline which is probably what worried the women. Most tombs hewn out of rock had an antechamber with another chamber further inside with a low doorway between the two rooms. In the inner room was where the body was placed (Lane, p. 586). It was inside the tomb that the women encounter the "young man" wearing a white robe.
>>>> Have someone read Mark 16:4-6.
Q What is the command of this young man?
An = "Do not be amazed". This seems to set the tone of the reaction to the Resurrection. These were not people pumped up to expect the supernatural but normal women. In 16:5 they were amazed, and then they are commanded not to be so.
Q What is the reason the young man gave for their not being amazed?
An = Conceivably the rest of the 16:6 and 16:7 is the justification for his command, but 16:6 starts with the verification that they were in Jesus' tomb, the crucified one. One can never separate the Resurrection from the Crucifixion. Jesus only rose from the dead because He died for our sins. The young man, in a matter of fact manner, announces that Jesus was risen, not there and invited the women to see for themselves.
>>>> Have someone read Mark 16:7.
Q What is the second command?
An = Go and tell. >>> Have someone read Mark 14:28.
Q Does this confirm that Jesus knew all along that He would rise from the dead?
An = Mark clearly shows that the Crucifixion and the Resurrection did not happen to Jesus, but were in the forethought of God. Here the angel confirms Jesus did anticipate His Resurrection (not only in 14:28, but also in 8:31, 9:9, 9:31, and 10:34). It is in these four other texts, plus 10:45 that Jesus clearly predicted His death and suffering as a "ransom for many" as well.
Q There is one other amazing part to the young man's speech, he not only sent word to the disciples at large but to whom by name?
An = Peter, the one who betrayed Him, was given a special invitation.
Q Do you think Peter would have shown up without a personal invitation? Why?
An = There is good reason to believe Peter would not have come without such a summons. His guilt, no doubt, would have destroyed any hopes Peter had of reconciliation with Jesus. Notice it was Jesus who took the initiative for reconciliation. Jesus wants us back! He sends special summons for those who have specially sinned.
In the crowning glory of Easter morning, in the most important day on the earth, Jesus has time to specially invite a sinful man to a reunion. We do not merely celebrate Jesus rising from the dead, but raising us from our sin and guilt. He did not die to amaze us, but to reconcile the world unto Himself.
>>>> Have someone read Mark 16:8.
Q How does Mark end the story?
An = It ends with amazement, fleeing and fear. This is significant because this fits with all of the other gospels which speak of the doubt the disciples themselves had of Jesus' Resurrection (Matthew 28:17, Mark 16:9-14, Luke 24:38, John 20:25). These men did not make this event up, but rather were confronted with it. It was new to them, an amazement, and one that caused doubt. They were healthy men, not weird religious fanatics. They had reason to expect Jesus to rise from the dead had they taken Jesus' predictions seriously, but they were much like us who read the Bible all the time and seldom really believe what we read.
[1]. Note: Only use this if time allows or you believe it is helpful, otherwise skip it. You might need to make another lesson of it.
Scholars end the book here and not at 16:20. The earliest and best manuscripts do not have these verses. Eusebius (4th century) mentions that the best manuscripts end at verse 8, as does Jerome. Clement of Alexandria, Origen, Cyprian and Cyril of Jerusalem seem to be unaware of the last 12 verses as well. Matthew and Luke seem to follow Mark until 16:8 and then diverge completely (Lane, p. 601).
The logical flow or connection between 1-8 and 9-20 also seems to indicate that they were not originally together. This is seen in that what follows in 16:9 ff interrupts the command to meet Jesus in Galilee (16:7) and there is an abrupt change of subjects of the verbs between 16:8 (women) and 16:9 (Jesus). Also, Mary Magdalene is reintroduced (see 16:1) and these verses contain 17 non-Marcan words or words used in a non-Marcan sense and Mark's characteristic style appears to be missing (Lane, p. 604).
It is really not a crucial issue whether these verses are authentic. Reading these verses will not lead us astray. By and large the content of these verses is found in other gospels, especially 16:9-14. There are a few new wrinkles in the recorded speech of Jesus in 16:15-18. And we will look at that momentarily. A quick outline of 16:9-20 reveals the following.
I. The appearance to Mary. 9-10
II. The description of the disciples continued doubt. 11-14
III. The Commissioning Speech. 15-18
A. Command to Go and Preach to All 15
B. The Resulting Judgment that will take place 16
1. belief + baptism = salvation 16 a
2. non-belief = judgment 16 b
C. Authenticating signs of those who preach 17-18
1. Cast out demons (give to those they meet) 17 a
2. Speak with new tongues (receive edification) 17 b
3. Immunity from snakes and poison (receive protection) 18 a
4. Heal the sick (give to those they meet) 18 b
IV. Jesus' Ascension 19
V. The Disciples Response: They Obeyed, Preached and had the Signs. 20
If we interpret this outline's structure we see that all of these themes are elsewhere but there is an emphasis in Mark on clearly portraying the disciples as doubting (9-14) and that true commissioned preaching has authenticating signs (17-18).
What often grabs people's attention is the authenticating signs that are listed. Exorcism and healing are not new and were evidenced in Jesus' ministry and the Book of Acts. In Acts there is clearly the report of new tongues, and Paul is bitten once and did not die. Much has been made of handling snakes in some circles but the structure clearly sees this as an authenticating sign that these men were from God and were protected (much like the time in Acts 28:3-5). The issue appears to be protection as the Word was spread. A protection that authenticated the messenger and therefore the message. There is a little chaism in 17-18 which is so typical of biblical literature: A,B,B,A or give, receive, receive, give. This is theologically consistent with the ministry of Jesus. We give because we have received. We receive in order to give.
In verse 19 we have the Ascension of Jesus and then the Disciples seemingly conquer their doubts, obey the commission by preaching and receive the signs (20).
If we see this section as applying to our lives and how we should share the gospel, it does bring up some disturbing issues.
Q Is it important how people respond to the preaching about Jesus?
An = Our preaching is very important to those who listen (16:16), it determines their judgment. We seldom believe our witness is important because of how people treat us as we share our faith.
Q Does it bother you that the disciples are reported to have doubted?
Q Have any of you doubted key things about the Christian faith?
An = The disciples did at first, and Mark boldly and clearly says this was the case. This could be very instructive for us and how to handle our own doubt. This text (along with the other three Gospels), would argue for being open and honest about our initial doubts.
Q Are you uncomfortable with the message of 16:17-18? Why?
An = I can relate, but if we look at this without prejudice or guilt for not being involved with the activities of 17-18 we see several clear things. This is not a man made religion. Our faith is miraculously verified. Notice two signs give to others and two signs are of benefit to the believers themselves. Two are giving signs and two are receiving signs. What dominates is that they are signs.
Q So what if some of us do not experience such power does this call into question our belief?
An = Remember the structure of this passage. Those who were given the signs struggled with the reality of the Resurrection (16:9-14). The author is intending this section of doubt (9-14) to precede his description of miraculous power that accompanies those who believe (16:15-18).
Q Could we afford to be honest and tell the Lord our faith needs help according to Mark?
An = Jesus did not get rid of His disciples because of their doubt (16:9-14), and it stands to reason He will not get rid of you! Remember 16:7! He wants reconciliation.
Q Should we ask for the authenticating signs?
An = The church does need power and may we ask for the authenticating signs not so we can boast or lose our guilt of non-belief, but so the Lord can authenticate the most important message folks will ever hear (16:16). Even in the reception of signs, the guiding rule is love and humility. Think of how Jesus has been handling signs in the gospel of Mark.
Q Where does Jesus go in verse 19 and what does that mean for ministry?
An = He ascended into heaven. He left us here to spread the message, and from heaven He can aide us.
Q Did these men obey and receive?
![I perceived that innovations had already begun, and that there were a great many very much elevated in hopes of a revolt from the Romans. ... [I] Persuaded them to change their minds...and this I said with vehement exhortation, because I foresaw that the end of such a war would be most unfortunate to us. But I could not persuade them; for the madness of desperate men was quite too hard for me.5](http://www.biblestudyauthor.com/Articles/EF25FB47-4A4E-40AD-BD31-2044917CF4FD_files/shapeimage_1.png)
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