SEE (head)
Following the end of the Sabbath on Saturday evening, the three female followers of Jesus who had witnessed both his crucifixion and his burial purchase "burial spices" to place on his dead body. At first light the next morning they go to Jesus' tomb - only to find that the tomb is now empty. They go in to investigate and are greeted by an angelic messenger who tells them that Jesus is now alive and that he will meet his disciples in Galilee. Completely stunned, the women run from the tomb, not saying anything to anyone as they make their way back to the disciples to report what has happened. The end result is that Jesus himself sends his disciples out to spread "the sacred and unfailing message of salvation that gives eternal life."

Mary ... Mary ... Salome ... burial spices (v. 1). We should begin by noting the fact that none of the gospel writers record precisely the same thing regarding post-resurrection events. This should come as no surprise, as it is in keeping with each writer's primary audience, overall purpose, etc. As one Bible commentator puts it, the individual writers "were free (within veritable limits) to summarize, particularize, and emphasize different aspects of the same event. The various recorded differences reflect the natural effect of this unique event on different eyewitnesses." [ref]

The Sabbath ended at 6:00 PM on Saturday. That's when "the three women mentioned at the Crucifixion (15:40), two of whom were also present at Jesus' burial (15:47), bought aromatic oils to anoint the body of Jesus. These were apparently in addition to the spices and perfumes that were prepared before the Sabbath began (cf. Luke 23:56). The anointing was not for the purpose of preserving the body (embalming was not practiced by the Jews) but was a single act of love and devotion probably meant to reduce the stench of the decomposing body." [ref] [ref] [ref] [ref] "The spices [Greek aroma: "aromatic oils or salves used especially in embalming the dead" [ref]] were bought on Saturday after sunset, when the Sabbath was past and the bazars opened for a few hours. It was impossible to go out to the tomb so late, so everything was prepared in order to go as early as possible the next morning. ... To anoint the body for its burial in this way was part of the honor bestowed upon it by loving friends like all the other provisions for the burial. The essences bought for this purpose were quite costly as were the fine linen and the powdered spices." [ref]  

The biggest concern of the women as they made their way to Jesus' tomb was the stone that had been placed in front of the entrance. Who would move it? (The wheel-shaped stones used to seal tombs were "typically four to five feet in diameter and a foot or so thick, weighing hundreds of pounds." [ref]) "They perhaps blame themselves for not having thought of the stone before and thus having insisted that some of the men come with them." [ref] They were not aware of the Roman guard assigned to guard the tomb (which must have been posted after the women had hurried off to prepare for the Sabbath on Friday evening). The women's actions not only demonstrated their love for and devotion to Jesus, but they are also of significant apologetic value. The fact that the women had every intention of preparing Jesus' dead body offers strong proof that even Jesus' closest followers did not expect him to rise from the dead. If they had, the women would not have bothered with the burial spices or been worried about moving the stone. [ref] As has often been noted, the stone was rolled away not to let Jesus out, but to let his followers in. [ref]  

A young man (v. 5). The "young man" who greeted them was an angel. The women would not automatically have known this, however,, as angels consistently took on human form when appearing before people, [ref] and white was a color worn by "the priests in the temple and some others," [ref] One source notes how  "[t]he white robe pictured [the young man's] heavenly origin and splendor (cf. Mark 9:3)." [ref] It is possible to see here a contrast between "the radiant, faithful, and angelic witness" of the young man at the tomb and the failure of the young man "clothed only in a linen nightshirt" (Mark 14:51) who fled in fear when the mob came to arrest Jesus on the eve of his crucifixion. [ref] ("Luke [Luke 24:3-4] and John [John 20:12] mentioned the presence of two angels, the number necessary for a valid witness [cf. Deuteronomy 17:6]; but Matthew [Matthew 28:5] and Mark referred to only one, presumably the spokesman." [ref])

By definition, an angel is "a member of an order of heavenly beings who are superior to human beings in power and intelligence. By nature angels are spiritual beings (Hebrews 1:14). Their nature is superior to human nature (Hebrews. 2:7), and they have superhuman power and knowledge (2 Samuel 14:17, 20; 2 Peter 2:11). They are not, however, all-powerful and all-knowing (Psalms 103:20; 2 Thessalonians 1:7). ... Angels are never known to appear to wicked people - only to those whom the Bible views as good, such as Abraham, Moses, David, Daniel, Jesus, Peter, and Paul." [ref] Angels exist for at least three reasons: 1) to worship and glorify God, 2) to minister to human beings, and 3) to serve as mediators of God's revelation. [ref]

Shocked (v. 5). Mark recorded that in response to the presence of the "young man" the women were "shocked" (NLT) or "alarmed" (ESV, NKJV), meaning "they were utterly amazed and struck with terror" ( AMP). "This compound verb of strong emotion (used only by Mark in the NT), expresses overwhelming distress at what is highly unusual (cf. Mark 6:8)." [ref] "Their feeling is easier to imagine than to put into words. Where they had expected to find the dead body, hoping that it had not yet advanced too far in decomposing, they stumble upon angels from heaven. No wonder they were completely overwhelmed." [ref]  

He is risen from the dead (v. 6). No human being witnessed Jesus' resurrection. "But angels, as witnesses of God's actions, could report what happened." [ref] "What happened to Jesus' body?" would be the first and most natural question that occurred to the women and, later, to other disciples, as well. "There had to be a word from God to interpret the meaning of the empty tomb, and the angel was God's gracious provision. The explanation is Resurrection!" [ref] (See the Key Terms section for more detail regarding Jesus' resurrection.)

Why did God choose the women to announce Jesus' resurrection? "It is asked why the Eleven were informed in this way, through the women; why angels did not appear to them, or perhaps Jesus himself. ... The women alone went to the tomb on Sunday morning, the women, none of the men, not even John. Thus they were honored by being made the messengers to the men. If the Eleven had also gone out, the story would have been different. The love of these women receives its fitting reward." [ref]

What makes the resurrection of Jesus so important?

The resurrection of Jesus from the dead is the central fact of Christian history. On it, the church is built; without it, there would be no Christian church today. Jesus' resurrection is unique. Other religions have strong ethical systems, concepts about paradise and afterlife, and various holy scriptures. Only Christianity has a God who became human, literally died for his people, and was raised again in power and glory to rule his church forever. Why is the Resurrection so important?

• Because Christ was raised from the dead, we know that the kingdom of heaven has broken into earth's history. Our world is now headed for redemption, not disaster. God's mighty power is at work destroying sin, creating new lives, and preparing us for Jesus' second coming.
• Because of the Resurrection, we know that death has been conquered and that we, too, will be raised from the dead to live forever with Christ.
• The Resurrection gives authority to the church's witness in the world. Look at the early evangelistic sermons in the book of Acts: The apostles' most important message was the proclamation that Jesus Christ had been raised from the dead!
• The Resurrection gives meaning to the church's regular feast, the Lord's Supper. Like the disciples on the road to Emmaus, we break bread with our risen Lord.
• The Resurrection helps us find meaning even in great tragedy. No matter what happens to us as we walk with the Lord, the Resurrection gives us hope for the future.
• The Resurrection assures us that Christ is alive and ruling his kingdom. He is not legend; he is alive and real.
• God's power that brought Jesus back from the dead is available to us so that we can live for him in an evil world.
• The power of God that brought Christ's body back from the dead is available to us to bring our morally and spiritually dead selves back to life so that we can change and grow (1 Corinthians 15:12-19).

Christians can look very different from one another, and they can hold widely varying beliefs about politics, lifestyle, and even theology. But one central belief unites and inspires all true Christians - Jesus Christ rose from the dead! [ref] (quoted verbatim)

Including Peter (v. 7). The angel commanded the women ("Now go" and "and tell" are both imperative [ref]) to go back and give Jesus' message to both the disciples and Peter. "The disciples had deserted Jesus in the hour of trial, but the angel's words held hope of renewal and forgiveness. The disciples had deserted, but they were invited to meet Jesus in Galilee - there was work to do." [ref]  

Why was Peter singled out? Was it due to his preeminence among the apostles? "If that were the intention of Mark's record and of the angel's words, the order should be reversed: 'say to Peter and to the disciples.'" [ref] Was it because Peter was no longer considered a part of the group? "We are not to infer, because the angel said, 'Tell his disciples and Peter,' 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." [ref] Jesus knew that Peter, after having so vehemently denied him, would need a special word of assurance that he was still included in Jesus' plans and that Jesus had not "disowned or deserted him." [ref] Just the opposite: "Jesus had great responsibilities for Peter to fulfill in the church that was not yet in existence." [ref]  

The women's news of Jesus' resurrection was greeted with extreme skepticism (see Mark 16:11). It was not until Jesus appeared before the group of now eleven disciples, including Thomas in a separate episode, that they believed. "Jesus' additional appearances to them in the Jerusalem vicinity were necessary to convince them of the reality of His resurrection (cf. John 20:19-29)." [ref] The disciples' experience reaffirms some timeless truths regarding the nature of faith. As one Bible commentator puts it: "[The disciples] were told that Jesus would appear to them, but going to Galilee would take a lot of faith. Unfortunately, they lacked that faith and remained huddled in Jerusalem. Yet even there, in a locked room, Jesus came to them (see John 20:19). Today we find Jesus not in ironclad certainties of logic, not by astronomical survey, nor by sitting still. Faith is a moment-by-moment commitment to act on what God says - acting, trusting, and expecting to find Christ when we arrive. We take a step of faith, and Jesus comes closer, another step and Jesus becomes clearer, another step and Jesus becomes dearer. Each time we seek in faith, we find. That's God's promise." [ref]  

Trembling and bewildered .. they said nothing (v. 8). "The women responded to the angelic proclamation with great joy and could not wait to tell the whole world that Jesus was alive!" Although that may be what we would expect to read, the text actually says that they fled the scene, "trembling and bewildered ... too frightened to talk." Or, as the NASB has it, "trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid." Moreover, this appears to be the original way Mark's gospel concluded. Various other endings were added early on, the most common two of which are included in the NLT. "In tracing these texts back, scholars believe the longer ending appeared in the first half of the 2nd century." [ref] In the final analysis, "the most satisfactory explanation of all the textual evidence is that the original ended at 16:8." [ref]  

One source provides a bit more detail:

Several MSS have marginal comments noting that earlier Greek MSS lacked the verses [after v. 8], while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at Mark 16:8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at Mark 16:8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to Mark 16:9-20 thus indirectly confirm the Gospel as ending at Mark 16:8.) Because of such problems regarding the authenticity of these alternative endings, Mark 16:88 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending [at] Mark 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the MS was lost prior to copying. This first explanation is the most likely due to several factors ... [ref] (quoted verbatim)

It should be noted that predicting and foreshadowing "events certain to come after the narrative itself had closed" was a common rhetorical device, employed by authors of books, speeches, and essays. Thus Mark was not obligated to include reports of Jesus' resurrection appearances. [ref] This is not to imply, however, that what follows Mark 16:8 is of no value, since the material is historically accurate (as verified by the other gospel accounts and the book of Acts) and reflects "the beliefs of the early church." [ref] We should also note that "they [= the women] said nothing to anyone" should not be taken in an absolute sense. What the text means is that "[t]hese women did not rush in and blurt out what they had seen and heard. ... The news was too great, filled with too much awe, to be blurted out generally. They told it to those whom the angel and the Lord had designated as soon as these could be reached." [ref]  

Assuming Mark's gospel ends here, "[t]he reader is left to ponder with awe the meaning of the empty tomb as interpreted by the angel's revelatory message." [ref] One common explanation for Mark's choosing to end his gospel so abruptly is that he wanted his readers, who were themselves being persecuted and put to death for their Christian faith, to see the blend of faith and fear that accompanies discipleship. This same theme, in fact, can be found throughout Mark's gospel. Authentic discipleship means a total surrender of self and a total commitment to Christ. But because we are still fallen people living in a fallen world, we will repeatedly find ourselves vacillating between faith-filled obedience (= action) and fear-filled silence (= inaction). The solution to this dilemma is given time and again in Mark's Gospel: Die to self in order to live for Christ.

HEAR (heart)
Not A Coward

A young soldier who was showing signs of panic on the eve of his first battle was chaffed by a veteran. "Why, sonny," he said, "you're shaking with fear. Don't be such a coward."

"I'm not a coward," hotly retorted the youth. "If you felt half as scared as I do, you'd run away!"

He was right. That young man was not a coward because he felt fear, but he would have been a coward if he had allowed that fear to master him and thus prevent him from doing his duty. [ref] (paraphrased)

As we know from the rest of the story, the women at the empty tomb overcame their fear and reported to the disciples what they had seen and heard. As contemporary disciples of Jesus trying to take the Gospel to literally the entire world we face many formidable obstacles, any single one of which appears devastating: "human stubbornness, disease, danger, loneliness, sin, greed, and even church strife and corruption." [ref] What can a few Christians possibly hope to accomplish against so many overwhelming problems? And yet, just like the women who visited Jesus' grave that Sunday morning: we proceed from a sense of love, devotion, and gratitude; we face our fears; and we tell others the good news. [ref]  

DO (hands)
??? When did you first hear/feel Jesus calling you by name? How did you respond? What was the end result?

SEE (head)
Early on Sunday morning Jesus appears to Mary Magdalene. She rushes back to tell the grief-stricken disciples that Jesus is alive, but they do not believe her. Later Jesus appears to two disciples walking along the road, but their witness is also discounted by the disciples. Finally Jesus appears to the disciples themselves, rebuking them for their refusal to believe.

Mary Magdalene ... they didn't believe her (vv. 9, 11). This account (in Mark 16:9-11) appears to be a "brief, to the point, comprehensive" summary of the events recorded in John 20:11-18. [ref] [ref] It should come as no surprise that the disciples discounted Mary Magdalene's story. After all, at that time and place a woman's witness "was considered unreliable. ... Given this view and the fact that Judaism was not expecting an individual resurrection of the Messiah, it is not surprising that the disciples do not believe" her. [ref]

He appeared ... to two of his followers (v. 12). This account (in Mark 16:12-13) appears to be a summary of the events recorded in Luke 24:13-35. [ref] [ref]  It was customary for people headed in the same direction to travel together so as to pass the time by conversing. [ref]  And so the men at first thought little of Jesus' joining them - until he revealed his true identity. When they recognized Jesus for who he was, they immediately changed their travel plans and returned to Jerusalem to tell the disciples what had happened. The statement that "no one believed them" marks the second time the disciples disbelieved a report of the risen Jesus, apparently "regard[ing] Jesus' post-resurrection appearances as apparitions (cf. Luke 24:37)." [ref]

He appeared to the eleven disciples (v. 14). This account (in Mark 16:14) appears to be a summary of the events recorded in Luke 24:36-43 and John 20:19-25. [ref] Jesus rebuked the disciples for their refusal to believe - for being "hardheaded as well as hardhearted." [ref] "Jesus had foretold his own resurrection. Every time he had told them he would die, he had also told them that he would rise again. The Old Testament prophesied all that had happened to Jesus and also spoke of his resurrection. The disciples had no excuse for the stubborn refusal to believe. They should have accepted the news with joy and gone on to Galilee where Jesus had said he would meet them (14:28). Instead, they stayed in Jerusalem, and Jesus had to meet them there." [ref] Jesus' words to Mary regarding meeting the disciples in Galilee was a directive from a leader, not a request from an equal. In effect, Jesus had announced that he would be leading the way to Galilee and his disciples were to follow him there. [ref] When they refused to obey, Jesus came to them in Jerusalem - not once, but several times - to increase their faith and help them to obey. That is the textbook definition of servant leadership.

In a very real sense, the disciples' skepticism actually offers further proof of Jesus' resurrection. "It may be justly asserted that people of so skeptical a turn of mind would never credit anything till they had the fullest evidence of its truth. The unbelief of the disciples is a strong proof of the truth of the gospel of God." [ref] What's more, "[b]y hearing about Jesus' resurrection (before seeing Him) they learned what it was like to believe the testimony of eyewitnesses. This would be necessary for all those to whom they would preach in their coming missionary outreach." [ref]

HEAR (heart)
You Must Be Drunk!

At the men's prayer breakfast Tony came under conviction for taking his wife for granted. And so on the way home he stopped off to purchase a dozen roses, a box of candy, and a pair of earrings.

He stood at their front door, rang the doorbell, and his wife opened the door. As soon as she saw her husband, however, she burst into tears. Bewildered, Tony asked what was wrong.

To which his wife replied: "'It's been the worst day of my life. First, Jimmy tried to flush his diaper down the toilet. Then Eric melted his plastic airplane in the oven. Then the dishwasher got clogged and overflowed all over the kitchen floor. Then Brittany came home from school with a note from the teacher saying that she beat up a boy in her class. And now you come home drunk!'" [ref] (paraphrased)

The wife doubted the sincerity of her husband. His going out of his way to be so nice to her could mean only one thing - he was intoxicated! Jesus' disciples were skeptical regarding his resurrection. They could believe he had lived and ministered among them. They could believe he had died on a cross. They had, after all, seen all this with their own eyes. But to believe that Jesus was now alive? Why, those so-called "witnesses" must have been intoxicated! In point of fact, the witnesses were intoxicated - with the same joy that overtook the disciples once they themselves met the resurrected Jesus. Need it be said? As followers of Jesus Christ, that same resurrection-joy should flow freely in and through our lives.

DO (hands)
??? How can this passage of Scripture (vv. 9-14) help us when we are tempted to doubt Jesus' presence?

SEE (head)
Having appeared to his disciples, Jesus commissions them to take the Good News to all the world, with belief in him determining one's eternal destiny. Certain signs will be associated with "those who believe." Then Jesus ascends into heaven and sits down "in the place of honor at God's right hand." The disciples are obedient to Jesus' commission, and Jesus confirms the truth of their message with miraculous signs.

Preach the good news to everyone (v. 15). "The Gospel of Mark is a record of the gospel (or Good News) from its beginning (1:1). As the book closes, the gospel does not end, but continues in the lives of Jesus' followers. Jesus' command is to go everywhere and preach the Good News." [ref] Jesus commissioned his disciples to go forth "into all the world and preach the Good News to everyone," with baptism serving as "an outward sign of the inner faith that saves." [ref] Notice "the universality of grace which is expressed so mightily in this command of Jesus': no human being is shut out from the gospel by Jesus; absolutely all are to hear this gospel with the one divine purpose that they all are to believe ... Note that 'the whole creation' cannot mean only the generation of men then living. The expression reaches to the end of time. If it is asked how the apostles could herald the gospel that far, the answer is that they did this through the New Testament and through the voice of every man who preaches and teaches that New Testament." [ref]  

The disciples' disciple-making ministry would be centered on the Word and would include preaching, persuading, and proving. "Men become disciples, first, by hearing the Word; second, by believing the Word; and, third, by submitting to the Word. These men, then, were to make disciples by preaching the word that Christ had delivered to them, by persuading men to accept the word that they had preached, and then by exhorting those who believed to submit to the authority of the Word in their lives. The ones who became disciples were those who believed in, and committed themselves to, the Word." [ref]  

Believes ... baptized ... saved (v. 16). "Baptism symbolizes submission to Christ, a willingness to live God's way, and identification with God's covenant people." [ref] Belief and baptism go together, although we must be careful to note that baptism does not save. What Jesus describes here is "the inward, efficacious reception of the gospel by faith (believing) and the outward, public expression of that faith in water baptism. Though the New Testament writers generally assume that under normal circumstances each believer will be baptized, Mark 16:16 does not mean that baptism is a necessary requirement for personal salvation." [ref] Salvation entails both deliverance from and deliverance to: "In [the word salvation] there lie the ideas of rescue and deliverance from the mortal danger of death and judgment (destruction) and the placing into a state of blessed security (life eternal)" ... making for "one of the greatest, most distinctive, and wonderful concepts of the Scriptures." [ref]  

Condemned (v. 16). While belief brings salvation, unbelief brings condemnation or, as noted above, "death and judgment (destruction)." This is something far too few people think about in today's world. Along those lines, one source notes: "Jesus made it clear that belief in him is not a matter of individual preference or personal choice; instead, belief in him is a matter of life or death, a decision with eternal consequences. In our smorgasbord culture where we pick and choose among brands and features, the tendency is to treat Christianity as a life-enhancer or an added feature rather than the source of life itself. Don't treat belief in Christ lightly." [ref]  

Miraculous signs (v. 17). "These verses [Mark 16:17-18] provide a summary of the miracles recorded in the book of Acts. As the disciples fulfilled their commission, and indeed as others believed and went on to spread the gospel, miraculous signs would accompany them. As with Jesus' miracles, these signs would authenticate the source of their power and draw people to belief. Driving out demons was a power already given to the disciples (3:14-15). This power proved that the believers were not from Satan, but from God. Speaking in tongues was a spiritual gift that enabled people to speak in foreign languages. This occurred at Pentecost when the disciples 'began to speak in other languages' (Acts 2:4 NRSV). The disciples placed their hands on many sick people and healed them (Acts 3:7-8; 5:12-16)." [ref]  

The new era of salvation predicted by the OT prophets was now being inaugurated. The signs that were to accompany the messianic era included those with mute tongues speaking (Isaiah 35:5-6), and God's people bearing witness for him (Isaiah 43:10). Worth noting, too, is the fact that the powers listed here in Mark are very similar to those associated with the OT prophets. [ref] Notice that "Jesus calls these miracles 'signs,' and uses the ethical term for them, which is far higher than 'wonders' or 'power works.' For a sign points beyond itself to something that is far higher, of which it is a specific indication. ... These signs were thus credentials for the apostles and their gospel message, seals that proved their message genuine and exhibited the fact that the living and risen Jesus was present with them and working through them." [ref]  

One source offers some very helpful comments regarding these miraculous signs:

[Mark 16:17-18] list five kinds of signs (semeia; cf. comments on Mark 8:11) which would attend those who believe. "Signs" are supernatural events attesting the divine origin of the apostolic message (cf. Mark 16:20). The signs authenticated the faith the early believers proclaimed, not the personal faith that any one of them exercised. In light of this and historical evidence it is reasonable to conclude that these authenticating signs were normative only for the apostolic era (cf. 2 Corinthians 12:12; Hebrews 2:3-4).

In fulfilling their commission (cf. Mark 16:15) believers would be given the ability to do miraculous things in Jesus' name (cf. comments on Mark 6:7, 13; 9:38-40). They would drive out demons, thereby demonstrating Jesus' victory over Satan's realm. The Twelve (cf. Mark 6:13) and the Seventy had already expelled demons, and this ability continued in the apostolic church (cf. Acts 8:7; 16:18; 19:15-16). They would speak in new tongues, presumably a reference to intelligible foreign languages not previously known to the speakers. This was demonstrated at Pentecost (cf. Acts 2:4-11) and later in the life of the early church (cf. Acts 10:46; 19:6; 1 Corinthians 12:10; 14:1-24).

In the Greek the first two clauses in Mark 16:18 may be understood as conditional clauses with the third clause as the conclusion. An interpretive rendering would be, "And if they be compelled to pick up snakes with their hands and if they should be compelled to drink deadly poison, it shall by no means (ou mē, emphatic negative; cf. Mark 13:2) harm them." This promise of immunity by divine protection in either situation refers to occasions when persecutors would force believers to do these things. This does not warrant voluntary snake-handling or drinking of poison, practices not attested in the early church. Since Paul's encounter with a snake at Malta was unintentional (cf. Acts 28:3-5), the New Testament records no actual instance of either of the experiences described here.

As a final kind of authenticating sign they would put their hands on sick people and they would get well. Healing by this means is mentioned in Acts 28:8 and the gift of healing was exercised in the early church (cf. 1 Corinthians 12:30). [ref] (quoted verbatim)

The view that the miraculous sign gifts ceased with the closing of the NT canon has been held by such highly influential Church leaders as:

• John Chrysostom (c. 347-407). Early Church father.
• Augustine of Hippo (354-430). Greatest of the Latin Church fathers.
• Jonathan Edwards (1703-1758). Colonial Congregational minister and theologian.
• B. B. Warfield (1851-1921). American Presbyterian theologian and educator.
• Matthew Henry (1662-1714). English non-conformist minister and Bible commentator.
• George Whitefield (1714-1770). Revivalist and well-known evangelist of the eighteenth century.
• Charles H. Spurgeon (1834-1892). Baptist preacher.
• Robert L. Dabney (1820-1898). American Presbyterian clergyman.
• Abraham Kuyper, Sr. (1837-1920). Theologian and statesman of the Netherlands.
• W. G. T. Shedd (1820-1894). American systematic theologian. [ref] [ref]  

While the "cessationist" view in no way claims that God has stopped working miracles, it does hold that the "spiritual gifts" of miraculous healing, etc. are no longer in effect. (For more info on spiritual gifts, see The Spiritual Gifts Handbook. [pdf])

Taken up into heaven (v. 19). This section (Mark 16:19-20) appears to parallel Luke 24:50-53. [ref]  Jesus' being "taken" into heaven alludes to "the fact that it was the Father who drew his Son to himself, being eager, as it were, to reward him for his accomplished mediatorial work." [ref] [ref]  "The bodily form of Jesus rose visibly toward heaven and was presently enveloped in a cloud. During the forty days the disciples had often seen Jesus leave by disappearing suddenly. He had never left in this way as he was now ascending into heaven. They now knew that he would not appear to them again as he had appeared during the forty days; they had seen him in bodily form here on earth for the last time." [ref] While the idea of ascending into heaven was well-known both in the Greco-Roman world and among the Jews, the ascension of Jesus goes beyond these popular beliefs. "Both Jewish and Greek readers could relate to the idea of an ascension of a great hero to heaven, but for Jesus to sit at God's right hand goes beyond this idea - it means that Jesus reigns as God's agent (Psalm 110:1)." [ref]  

While Jesus himself has returned to heaven, the "task of proclaiming the gospel still goes on through disciples empowered by the risen Lord." [ref] "While Jesus' work on earth was completed, the disciples' work was just beginning. This verse compacts the book of Acts. These doubting, stubborn disciples turned into powerful preachers who went out and proclaimed the good news everywhere. God was with them - giving them peace, strength through persecutions, and confirmation of their message with miraculous signs (16:17-18; Hebrews 2:4)." [ref]  

Verses 19-20. As mentioned previously, the available evidence indicates that vv. 9-20 were appended to Mark's Gospel. At the very least, this tells us that the early Church was not satisfied with the way the story ended. Knowing there was much more to it, they wanted future readers of Mark's gospel to know it, as well. These verses also form a commentary on the Church's self-understanding of its mission. The early Church believed that it had several God-given tasks, including preaching the Gospel, healing the sick, triumphing over life's demands and difficulties, and remembering that Christ dwells with his Church. [ref]

"Mark's Gospel emphasizes Christ's power as well as his servanthood. Jesus' life and teaching turned the world upside down. The world sees power as a way to gain control over others. But Jesus, with all authority and power in heaven and earth, chose to serve others. He held children in his arms, healed the sick, acted patiently with his hardheaded disciples, and died for the sins of the world. Following Jesus means receiving this same power to serve. As believers, we are called to be servants of Christ. As Christ served, so we are to serve." [ref]  

---

It is always very instructive to compare and contrast the different gospel records. Here is the parallel account of the events surrounding Jesus' resurrection and ascension: [ref] [ref]  

THE RESURRECTION AND ASCENSION OF CHRIST

The Empty Tomb

• The tomb visited by the women (Matthew 28:1; Mark 16:1)
• The stone rolled away (Matthew 28:2–4)
• The tomb found to be empty by the women (Matthew 28:5–8; Mark 16:2–8; Luke 24:1–8; John 20:1)
• The tomb found the be empty by Peter and John (Luke 24:9–11, [12]; John 20:2–10)

The Post-Resurrection Appearances

• Appearance to Mary Magdalene ([Mark 16:9–11]; John 20:11–18)
• Appearance to the other women (Matthew 28:9–10)
• Report of the soldiers to the Jewish authorities (Matthew 28:11–15)
• Appearance to two disciples traveling to Emmaus ([Mark 16:12–13]; Luke 24:13–32)
• Report of the two disciples to the rest (1 Cor. 15:5a) (Luke 24:33–35)
• Appearance to the 10 assembled disciples ([Mark 16:14]; Luke 24:36–43; John 20:19–25)
• Appearance to the 11 assembled disciples (1 Cor. 15:5b) (John 20:26–31)
• Appearance to the 7 disciples while fishing (John 21:1–25)
• Appearance to the 11 in Galilee (1 Cor. 15:6) (Matthew 28:16–20; [Mark 16:15–18])
• Appearance to James, His brother (1 Cor. 15:7)
• Appearance to the disciples in Jerusalem (Acts 1:3–8) (Luke 24:44–49)

The Ascension

• Christ's parting blessing and departure (Acts 1:9–12) ([Mark 16:19–20]; Luke 24:50–53

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HEAR (heart)
Incredible Obedience

The story is told of how Alexander the Great and a small company of soldiers approached a strongly fortified city and demanded its surrender.

The king of the city laughed and asked why he should surrender when it was obvious such a small force could do his city no harm.

Then Alexander offered a demonstration. He had his men line up single file and begin marching straight toward a sheer cliff. Ten soldiers marched without hesitation to their death before Alexander ordered the others to halt.

The townspeople and the king surrendered immediately, realizing that anyone with that much power was unstoppable. [ref] (paraphrased)

As followers of Jesus Christ, we are called to take the Gospel to all the world. While Jesus isn't interested in conquering cities, he is very much interested in conquering hearts. As soldiers in his army, we are called to die to self - self-conceit and self-concern - in order to live for Christ. The world is watching, and how well we obey Jesus will have a profound influence on others' decision whether or not to surrender to him.

DO (hands)
??? How can personally realizing that Jesus rose from the dead and lives for us today provide the determination to be a true and faithful witness for him?