Mark 16:15

Very early in the morning, - This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John. The following observations from Lightfoot will serve to illustrate this subject. "The distinction of the twilight among the rabbins was this: - "I. איילחא השחרא The hinde of the morning - the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect - על איילת השחר. See also Rev 22:16 , I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre. "II. משיכיר בי הכלת ללב When one may distinguish between purple color and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple color and white. R. Eliezer saith, Between purple color and green. Before this time was obscurum adhue caeptae lucis, the obscurity of the begun light, as Tacitus's expression is. "III. משיארו המזרח When the east begins to lighten. "IV. בנץ החמה Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, etc. "According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, Τῃ επιφωσκουσῃ, As it began to dawn. According to the second, John's, Πρωΐ σκοτιας ετι ουσης, Early in the morning when it was yet dark. To the third, Luke's, Ορθρου βαθεως, Very early in the morning. To the fourth, Mark's, Λιαν πρωΐ, Very early in the morning. And yet, Ανατειλαντος του ἡλιου, At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the reconciling them together is very easy." Verse 4 For it was very great - This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and Eusebius. "Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away." They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aromatics which they had brought to finish the embalming. Verse 6 Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, Mat 2:23 ; but as it was under this name that he was crucified, Joh 19:19 , the angel here, and the apostles after, have given him the same name, Act 4:10 , etc. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evil, and serves sufficiently to mark us out. Let us be contented to bear it, and thus carry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world. Verse 7 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 honor 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. Verse 9 Now when Jesus was risen, etc. - This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse; it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen. Mary Magdalene - It seems likely that, after this woman had carried the news of Christ's resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, Joh 20:1-12 ; and a little after he appeared to all the women together, Mat 28:9 ; Luk 24:16 . Verse 10 Them that had been with him - Not only the eleven disciples, but several others who had been the occasional companions of Christ and the apostles. Mourned and wept - Because they had lost their Lord and Master, and had basely abandoned him in his extremity. Verse 12 He appeared - unto two of them - These were the two who were going to Emmaus. The whole account is given by Luke, 24:13-34, where see the notes. Dr. Lightfoot's criticism upon this passage is worthy of notice. "That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? Luk 24:34 . The word λεγοντας, saying, evidently makes those to be the words των ενδεκα, of the eleven, and of those that were gathered together with them; which, when you read the versions, you would scarcely suspect. For when that word is rendered by the Syriac, cad amrin; by the Arabic, wehom yekolon; by the Vulgate, dicentes; by the Italian, dicendo; by the French, disans; by the English, saying; who, I pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, etc.? But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave no credit to them; so that, according to Luke, they believed Christ was risen, and had appeared to Simon, before they told their story; but, according to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evangelists is to be fetched thence, that those words pronounced by the eleven, Ὁτι ηγερθη ὁ Κυριος οντως, etc., The Lord is risen indeed, etc., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Peter. I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee - think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose he would go before them into Galilee), and when the rest were very little moved with the report of his resurrection, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly - Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them." Verse 14 And upbraided them with their unbelief - Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing 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. See the addition at the end. Verse 15 Go ye into all the world - See on Mat 28:19 (note). And preach the Gospel to every creature - Proclaim the glad tidings - of Christ crucified; and raised from the dead - to all the creation, πασῃ τῃ κτισει - to the Gentile world; for in this sense בריות berioth, is often understood among the rabbins; because He, through the grace of God, hath tasted death for Every man, Heb 2:9 . And on the rejection of the Gospel by the Jews, it was sent to the whole Gentile world. Verse 16 He that believeth - He that credits this Gospel as a revelation from God: and is baptized - takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved - redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned - because he rejects the only provision that could be effectual to his soul's salvation. Verse 17 These signs shall follow - Or rather, accompany; this is the proper import of the original word παρακολουθησει, from παρα with, and ακολουθεω, I follow. Them that believe - The believers, as we express it; i.e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached. In my name - That is, by the authority and influence of the almighty Jesus. Cast out devils - Whose kingdom Jesus Christ was manifested to destroy. Speak with new tongues - This was most literally fulfilled on the day of pentecost, Acts 2:4-19. Verse 18 Take up serpents - Several MSS. add εν ταις χερσιν, in their hands - shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, Act 28:5 . If they drink any deadly thing - Θανασιμον (φαρμακον) being understood - if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, Isa 43:2 . They shall lay hands on the sick - And I will convey a healing power by their hands, so that the sick shall recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles. That the apostles of our Lord should not lose their lives by poison is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself The Apostle Of God, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janabi, give the following account. When Mohammed, in the seventh year of the Hejra, a.d. 628, had taken the city of Kheebar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alee, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet's dinner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his companions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had not swallowed it: though, on perceiving that it was poisoned, he immediately spat it out, yet he had swallowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: "O mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar." Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect: "I said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury." To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. It was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it! And, thus attested, it stands for the complete and everlasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a Pocockio, p. 189, 190. Le Coran traduit par Savary, vol. i; p. 135, and 212. See also, The Life of Mohammed by Prideaux, 93, 101. Verse 19 After the Lord had spoken - These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us. Verse 20 The Lord working with them - This co-operation was twofold, internal and external. Internal, illuminating their minds, convincing them of the truth, and establishing them in it. External, conveying their word to the souls that heard it, by the demonstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has been sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher; and without which no soul can be saved. With signs following - Επακολουθουντων σημειων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and those others just now spoken of, which still continue to be produced by the energy of God, accompanying the faithful preaching of his unadulterated word. Amen - This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out. St. Jerome mentions certain Greek copies, which have the following remarkable addition to Mar 16:14 , after these words - and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, quae non sinit per immundos spiritus verem Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam. "And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness." There are various subscriptions to this book in the MSS. and versions; the principal are the following: "The holy Gospel according to Mark is ended written by him - in Egypt - in Rome - in the Latin tongue - directed by Peter the 10th-12th year after the ascension of Christ - preached in Alexandria, and all its coasts." Dr. Lardner supposes this Gospel to have been composed a.d. 64 or 65, and published before the end of the last mentioned year. See the Preface. The Gospel according to Mark, if not an abridgment of the Gospel according to Matthew, contains a neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satisfactory; and is the most proper of all the four Gospels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of Four witnesses, all these glorious and interesting facts are established. One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more numerous, in proportion, than in the other evangelists. Every thing of this description, which I judged to be of real importance, I have carefully noted. Though the matter of St. Mark's work came from the inspiration of the Holy Spirit, yet the language seems to be entirely his own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of ευθεως, immediately, and παλιν, again, and such like; but these detract nothing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally expected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people: this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Divine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesitate to render due praise to that God whose work is ever perfect. Amen.

ed not them which had seen him after he was risen. 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection ( v. 14 ); He appeared to them himself, when they were all together, as they sat at meat, which gave him an opportunity to eat and drink with them, for their full satisfaction; see Acts x. 41 . And still, when he appeared to them, he upbraided them with their unbelief and hardness of heart, for even at the general meeting in Galilee, some doubted, as we find Matt. xxviii. 17 . Note, The evidences of the truth of the gospel are so full, that those who receive it not, may justly be upbraided with their unbelief; and it is owing not to any weakness or deficiency in the proofs, but to the hardness of their heart, its senselessness and stupidity. Though they had not till now seen him themselves, they are justly blamed because they believed not them who had seen him after he was risen; and perhaps it was owing in part to the pride of their hearts, that they did not; for they thought, "If indeed he be risen, to whom should he delight to do the honour of showing himself but to us?" And if he pass them by, and show himself to others first, they cannot believe it is he. Thus many disbelieve the doctrine of Christ, because they think it below them to give credit to such as he had chosen to be the witnesses and publishers of it. Observe, It will not suffice for an excuse of our infidelity in the great day, to say, " We did not see him after he was risen," for we ought to have believed the testimony of those who did see him. II. The commission which he gave them to set up his kingdom among men by the preaching of his gospel, the glad tidings of reconciliation to God through a Mediator. Now observe, 1. To whom they were to preach the gospel. Hitherto they had been sent only to the lost sheep of the house of Israel, and were forbidden to go into the way of the Gentiles, or into any city of the Samaritans; but now their commission is enlarged, and they are authorized to go into all the world, into all parts of the world, the habitable world, and to preach the gospel of Christ to every creature, to the Gentiles as well as to the Jews; to every human creature that is capable of receiving it. "Inform them concerning Christ, the history of his life, and death, and resurrection; instruct them in the meaning and intention of these, and of the advantages which the children of men have, or may have, hereby; and invite them, without exception, to come and share in them. This is gospel. Let this be preached in all places, to all persons." These eleven men could not themselves preach it to all the world, much less to every creature in it; but they and the other disciples, seventy in number, with those who should afterward to be added to them, must disperse themselves several ways, and, wherever they went, carry the gospel along with them. They must send others to those places whither they could not go themselves, and, in short, make it the business of their lives to send those glad tidings up and down the world with all possible fidelity and care, not as an amusement or entertainment, but as a solemn message from God to men, and an appointed means of making men happy. "Tell as many as you can, and bid them tell others; it is a message of universal concern, and therefore, ought to have a universal welcome, because it gives a universal welcome." 2. What is the summary of the gospel they are to preach ( v. 16 ); "Set before the world life and death, good and evil. Tell the children of men that they are all in a state of misery and danger, condemned by their prince, and conquered and enslaved by their enemies." This is supposed in their being saved, which they would not need to be if they were not lost. "Now go and tell them," (1.) "That if they believe the gospel, and give up themselves to be Christ's disciples; if they renounce the devil, the world, and the flesh, and be devoted to Christ as their prophet, priest, and king, and to God in Christ a their God in covenant, and evidence by their constant adherence to this covenant their sincerity herein, they shall be saved from the guilt and power of sin, it shall not rule them, it shall not ruin them. He that is a true Christian, shall be saved through Christ." Baptism was appointed to be the inaugurating rite, by which those that embraced Christ owned him; but it is here put rather for the thing signified than for the sign, for Simon Magus believed and was baptized, yet was not saved, Acts viii. 13 . Believing with the heart, and confessing with the mouth the Lord Jesus ( Rom. x. 9 ), seems to be much the same with this here. Or thus, We must as sent to gospel-truths, and con sent to gospel-terms. (2.) " If they believe not, if they receive not the record God gives concerning his Son, they cannot expect any other way of salvation, but must inevitably perish; they shall be damned, by the sentence of a despised gospel, added to that of a broken law." And even this is gospel, it is good news, that nothing else but unbelief shall damn men, which is a sin against the remedy. Dr. Whitby here observes, that they who hence infer "that the infant seed of believers are not capable of baptism, because they cannot believe, must hence also infer that they cannot be saved; faith being here more expressly required to salvation than to baptism. And that in the latter clause baptism is omitted, because it is not simply the want of baptism, but the contemptuous neglect of it, which makes men guilty of damnation, otherwise infants might be damned for the mistakes or profaneness of their parents." 3. What power they should be endowed with, for the confirmation of the doctrine they were to preach ( v. 17 ); These signs shall follow them that believe. Not that all who believe, shall be able to produce these signs, but some, even as many as were employed in propagating the faith, and bringing others to it; for signs are intended for them that believe not; see 1 Cor. xiv. 22 . It added much to the glory and evidence of the gospel, that the preachers not only wrought miracles themselves, but conferred upon others a power to work miracles, which power followed some of them that believed, wherever they went to preach. They shall do wonders in Christ's name, the same name into which they were baptized, in the virtue of power derived from him, and fetched in by prayer. Some particular signs are mentioned; (1.) They shall cast out devils; this power was more common among Christians than any other, and lasted longer, as appears by the testimonies of Justin Martyr, Origen, Irenæus, Tertullian Minutius Felix, and others, cited by Grotius on this place. (2.) They shall speak with new tongues, which they had never learned, or been acquainted with; and this was both a miracle (a miracle upon the mind ), for the confirming of the truth of the gospel, and a means of spreading the gospel among those nations that had not heard it. It saved the preachers a vast labour in learning the languages; and, no doubt, they who by miracle were made masters of languages, were complete masters of them and of all their native elegancies, which were proper both to instruct and affect, which would very much recommend them and their preaching. (3.) They shall take up serpents. This was fulfilled in Paul, who was not hurt by the viper that fastened on his hand, which was acknowledged a great miracle by the barbarous people, Acts xxviii. 5, 6 . They shall be kept unhurt by that generation of vipers among whom they live, and by the malice of the old serpent. (4.) If they be compelled by their persecutors to drink any deadly poisonous thing, it shall not hurt them: of which very thing some instances are found in ecclesiastical history. (5.) They shall not only be preserved from hurt themselves, but they shall be enabled to do good to others; They shall lay hands on the sick, and they shall recover, as multitudes had done by their master's healing touch. Many of the elders of the church had this power, as appears by Jam. v. 14 , where, as an instituted sign of this miraculous healing, they are said to anoint the sick with oil in the name of the Lord. With what assurance of success might they go about executing their commission, when they had such credentials as these to produce! The Ascension. 19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20 And they went forth, and preached every where,

14-15 (or Mt 28:16); the second in verses 16-17 (or Mt 28:17), and the last in verses 18 (or Mt 28:18) (Parts 1,2), 19 (or Mt 28:19) (Part 3a), and 20 (or Mt 28:20) (Part 3b).]] Sermon for the Day of Christ’s Ascension; Mark 16:14-20 1 We are to consider today the article of faith in which we say: “I believe in Jesus Christ, who ascended into heaven and sitteth at the right hand of God the Father.” Our Gospel lesson briefly reviews the story of this ascension. But Luke treats the matter at greater length and writes, The Lord gathered all the disciples together, fully forty days after his resurrection, just as he had often shown himself to them, and spoke with them and gave them commandment what they should do; and as they were assembled together and spake with him out at Bethany, whither he had led them, some asked him, saying: “Lord, dost thou at this time restore the kingdom to Israel?” And he said unto them: “It is not for you to know times or seasons, which the Father hath set within his own authority. But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.” And when he had said these things, he blessed them and bade them good night and departed from them and was taken up while they beheld him, and a cloud received him out of their sight. And as they stood there, gazing after him, gaping at the heavens, behold, there came and stood hard by them two men in white apparel, who said: “Ye men of Galilee, why stand ye looking into heaven? This Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven.” Hereupon they returned from Bethany, from the mount of Olives, to Jerusalem and assembled in the upper room of the house where they were abiding, and continued with one accord in prayer, with the women, and Mary the mother of Jesus. This is the story of our Lord Jesus Christ's ascension. Now let us consider the Gospel. 2 In the first place, there are in this Gospel two parts: one where the Lord commands the apostles to preach the Gospel in all the world; the other, treating of his ascension. We shall pass over the beginning of the text, where the Lord reproves their unbelief and hardness of heart, and take up the part where he says: V.15. “Go ye into all the world and preach the Gospel to the whole creation.” Here you have in English what the Gospel really is, to wit: V.16. “He that believeth and is baptized, is saved.” In these words all is comprehended; he that has them, has the Gospel. I. CHRIST'S MISSIONARY COMMISSION TO HIS DISCIPLES TO PREACH THE GOSPEL. 3 We have often said heretofore that the Gospel, properly speaking, is not something written in books, but an oral proclamation, which shall be heard in all the world and shall be cried out freely before all creatures, so that all would have to hear it if they had ears; that is to say, it shall be preached so publicly that to preach it more publicly would be impossible. For the Law, which was of old, and what the prophets preached, was not cried out in all the world before all creatures, but it was preached by the Jews in their synagogues. But the Gospel shall not be thus confined; it shall be preached freely unto all the world. 4 There is no need, therefore, of commenting on the text as some have done, and saying that omnis creatura (every creature) means a man. For there is no indication in these words that the Gospel shall be preached to men alone, but it shall be cried out before the whole creation, so that earth shall not have a nook or corner into which it shall not penetrate before the last day. Such is the counsel of God, wherein he has decreed that even they who cannot read and have not heard Moses and the prophets shall, nevertheless, hear the Gospel. 5 What is the Gospel? It is these words which the Lord speaks: V.16. “He that believeth and is baptized shall be saved.” We have often said--and I think we ought to thoroughly understand it by this time--that the Gospel cannot suffer us to preach works, however good and great these may be; for it seeks to pluck us down from our presumption and to set and plant us solely upon God's mercy, that his work and grace alone may be extolled. Therefore, it suffers us not to rely upon our works. For one of these two must perish: if I stand upon God's grace and mercy, I do not stand upon my merit and works; and, vice versa, if I stand upon my works and merit, I do not stand upon God's grace. For, “if it is by grace,” says St. Paul, Rom 11:6, “it is no more of works: otherwise grace is no more grace.” I cannot say that God owes me a reward, but I must confess that he has given it to me entirely as a free gift. 6 Hence, he that would preach the Gospel must cast aside all works that are calculated to make men just, and suffer nothing to remain but faith, or I must believe that God, without any merit of mine and regardless of all my works, has granted me his grace and eternal life, so that I am constrained to thank him and say: I rejoice, praise and thank God that he has freely and out of pure grace given me this most excellent boon. Likewise that the Gospel is, as Scripture says, nothing more nor less than a declaration of the honor, praise and glory of God. As we read in Ps 19:1-2: “The heavens declare the glory of God; and the firmament sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge.” Therefore, we must preach in a way that the glory and praise will be given to God and not to ourselves. Now, there is no greater praise and glory that we can give to God than this, that we confess that he, out of pure grace and mercy, takes away from us sin, death, and hell, and gives his beloved Son for us, and all his treasures to us. Such a confession must give glory and honor and praise to him alone. 7 And this is the trend of all those passages in the prophets where God boasts that he will establish a preaching that will show forth his praise; as when he says in Is 43:21: “The people which I formed for myself, that they might set forth my praise.” As if to say: You hypocrites do no more than praise yourselves in your hearts and thus my praise must perish; for you make me a stern judge and an unfriendly God, so that secretly the people hate me and think within themselves: Ah, if we but had another God, one that would not require so much of us; such a one we would love. Therefore, I will form for myself another people, which shall know me and love me. When they see that I will not regard their works but will give them every good thing freely, their hearts will teem with joy and will never weary of my praise. 8 Therefore, beware of glossing the text and seeking to improve upon the words of Christ. Our doctors and colleges have tried to better them and have said these words must be understood thus: “He that believeth” (understand: and doeth good works), “shall be saved.” Who authorized them to make that insertion? Do you think the Holy Spirit was too stupid to make it? Thus they have utterly obscured, yea, perverted, this precious statement with their insertion. Therefore, take heed and let no one make an insertion for you, but abide by the text as it reads and understand it thus: “He that believeth shall be saved” without his merit, without any works. Why? For this reason: because God has caused to be preached and proclaimed unto us that he had his Son Jesus Christ come and take away sin and all evil. For he saw that we were not able to do it, that it was an impossibility for us to blot out sin with our works and powers. Otherwise he could have saved himself the trouble and expense of delivering up his own Son to suffer and die; and he has this preached to us in the Gospel. 9 Now what does such preaching call for? It calls for this, that I believe in it, for in no other way can I apprehend it. If you write it in a book, it will be of no use to any man, though you indulge in much thinking about it. Again, you may preach and speak about it, or hear it; it will be to no purpose. You must believe it and confidently rely upon it that the thing is as the Gospel says, that not your works but the Lord Jesus Christ's death and resurrection takes away your sin and death. This you can not attain to except by faith. 10 Again, Christ says: V.16. “He that disbelieveth,” even though he be baptized, “shall be damned.” These words, too, you must allow to remain just as they are. For he does not say thus: He that disbelieves and does evil works besides; but, without any varnish he says: If thou hadst the chastity of all virgins, the sufferings of all martyrs, and, to be concise, if thou hadst all the works that ever were done by all the saints--if thou hadst all these in a heap, yet, if faith were lacking, all would be lost. 11 Therefore, this is the passage whereby all cloistery, priest-craft, monkery and nunnery is overthrown; for it is a lost case. Do what you will, the sentence is already passed and the decree is already gone forth: If thou disbelieve thou art condemned already. Thus heavily and mightily do these two sentences butt against all doctrine and doing that are founded upon the works and powers of man. 12 Now, place the two side by side, and you can rightly conclude: Where there is faith, there cannot be so many sins, but they will surely be swallowed up and exterminated by faith; where there is unbelief, you will never be able to do good works enough to blot out the least sin. Little, therefore as sin can stand in the presence of faith, so little can good works abide with unbelief. Therefore, nothing is needed, in order to do good works, but faith; and nothing more is required, in order to do sin and evil works, than unbelief. Thus it follows that he who believes has no sin and does nothing but good works; on the other hand, he who does not believe, verily, does no good work, but all he does is sin. 13 Therefore I say, however, you cannot have committed so many sins, neither is Satan such an invincible enemy of yours, but that all is taken away and forgiven as soon as you begin to believe. For through faith you have Christ as your own treasure, who was given to you for the very purpose of taking away sin; and who will be so bold as to condemn Christ? For this reason, no sins can remain, however great they may be, if you believe. Thus, you are then God's dear child and all is well, and whatever you do is all right. If you do not believe, you are damned, all you may do to the contrary notwithstanding; for since you have not Christ, it is impossible for you to blot out a single sin. 14 Now, since there is no other means for taking away sin than Christ, you might ask: How is it then, that we are nevertheless required to do good works; if as you say, all depends upon faith? I reply: Where faith is genuine it cannot exist without good works. just as, on the other hand, where there is unbelief there can be no good work. Hence, if you believe, there must necessarily follow from your faith naught but good works. For, as faith brings you salvation and eternal life, so it also brings you good works; they cannot be restrained. Just as a living person cannot refrain from moving about, eating and drinking and laboring, it being impossible that such activities should cease while he lives, no one need command and drive him to do such works but--spare his life and he'll do them; just as all this is true in the physical life, so nothing more is required, in order that good works may be done, than faith. Only believe, and you will do all of your own accord. 15 Thus, there is no need of your demanding good works of him who believes, for faith teaches him all that; and, being done in faith, all he does is well done and all are good and precious works, however insignificant they may seem. Faith is such a noble thing that it ennobles the whole man. Now, it is not possible for a man to live on earth and not have anything to do. Hence all such works as are done by faith are precious works. On the other hand, where there is unbelief, a man cannot be without works, either; therefore, such works are likewise all sin. Christ is not there, therefore all is lost. Hence, the statement of St. Paul to the Romans, 14:23: “Whatsoever is not of faith is sin.” As though he would say, on the contrary: Whatsoever is of faith is all grace and righteousness; that is a foregone conclusion. Hence, there is no need of asking whether good works shall be done, for they come of themselves, unbidden. Such is also the sense of the Psalmist, Ps 25:10: “All the paths of Jehovah are lovingkindness and truth.” That is to say, when God works and creates faith in us, all that we do is lovingkindness, and all is truth; that is, all is done sincerely and not from hypocrisy. It follows, however, on the other hand, that all the ways of men are not lovingkindness but sheerest wrath, not truth but mere sham and hypocrisy, because they spring from unbelief. 16 Beware, then, lest under any circumstances you gloss the text, and say: Faith alone is not sufficient; works, also, are necessary in order to justify. For it is sufficiently clear from what we have said that works contribute nothing to this end. Nothing does any harm but unbelief. Works are not sufficient. If faith were present, all would be well. Therefore, as works contribute nothing toward the evil in unbelief, so in faith they contribute nothing toward the good; but unbelief alone corrupts all works and faith makes all works good. 17 But there is still one more thing here, that Christ says: V.16. “He that believeth and is baptized shall be saved.” Here you might say: I perceive, then, that baptism is also required. To be sure it is, but baptism is not a work that we do. It is to be coupled, however, with faith, because God would not have faith to be hidden in the heart, but would have it burst forth and manifest itself to the world. For this reason, he ordained such outward signs, by means of which everyone may show and confess his faith, to the end that we may come to the holy cross. For, if faith were to be kept as a secret, hidden in the heart, we would be pretty sure of not having to bear the cross or to follow Christ; if the world knew not that we believed, we would not be persecuted. 18 In the second place, we would never be the means of leading a soul to repentance and faith if we did not openly confess the Gospel and observe an external sign whereby men might know who and where the Christians are. Now, God has so ordained that our faith should be manifested before the heathen; hence, whosoever is a Christian and has received baptism, is in danger of his life among the heathen and unbelievers. It is necessary that we receive baptism if we are Christians; or, if that is beyond our reach, that we say, at least: I sincerely desire to be baptized. 19 Moreover, the sign of baptism is given us also to show that God himself will help us, and that we should be certain of his grace, and that everyone be able to say: Hereunto did God give me a sign, that I should be assured of my salvation, which he has promised me in the Gospel. For he has given us the Word, that is, the written document; and beside the Word, baptism, that is the seal. So faith, which apprehends the Word, may be strengthened by the sign and seal. 20 But you see no work of man in this transaction; for baptism is not my work but God's. He that baptized me stands in God's stead and does not the work of a man, but rather it is God's hand and work. God is the real worker. Therefore, I may and should say: God, my Lord, baptized me himself, by the hand of a man. Of this I may boast, and on this I am to rely, and say: God, who will not and cannot lie, has given me this sign to assure me that he is gracious to me and willing to save me and has through his Son given me all that he has. Thus, on our side there is nothing but faith alone; and on his side, only the Word and the sign. But we have dwelt upon this matter often enough and there is no need of enlarging upon it now. 21 The following portion of our text speaks of the signs that shall accompany them that believe. We will not discuss these either at present, but pass on to the other part that we Have chosen to consider, and that treats of Christ's ascension. 22 In passing, be it said, however: We must not suppose that the signs here mentioned by Christ are all the signs that believers will do, neither must we imagine that all the Christians will do them; but Jesus means: All Christians can and may do the signs. Or, if I believe, then am I able to do them; I have the power. Through faith I obtain so much that nothing is impossible to me. If it were necessary and conducive to the spreading of the Gospel, we could do easily the signs; but since it is not necessary, we do not do them. For Christ does not teach that Christians practice the spectacular, but he says they have the power and can do these things. And we have many such promises throughout the Scriptures; for example, in Jo 14:12, where Christ says: “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.” Therefore, we must allow these words to remain and not gloss them away, as some have done who said that these signs were manifestations of the Spirit in the beginning of the Christian era and that now they have ceased. That is not right; for the same power is in the church still. And though it is not exercised, that does not matter; we still have the power to do such signs. II. CHRIST'S ASCENSION INTO HEAVEN. 23 Now we must consider the ascension of the Lord Jesus Christ. In the first place, it is easily said and understood that the Lord ascended into heaven and sits at the right hand of God. But they are dead words to the understanding if they are not grasped with the heart. 24 We must, therefore, conceive of his ascension and Lordship as something active, energetic and continuous, and must not imagine that he sits above while we hold the reins of government down here. Nay, he ascended up thither for the reason that there he can best do his work and exercise dominion. Had he remained upon earth in visible form, before the people, he could not have wrought so effectually, for all the people could not have been with him and heard him. Therefore, he inaugurated an expedient which made it possible for him to be in touch with all and reign in all, to preach to all and be heard by all, and to be with all. Therefore, beware lest you imagine within yourself that he has gone, and now is, far away from us. The very opposite is true: While he was on earth, he was far away from us; now he is very near. 25 Reason cannot comprehend how this can be. Therefore it is an article of faith. Here one must close his eyes and not follow his reason, but lay hold of all by faith. For how can reason grasp the thought that there should be a being like ourselves, who is all-seeing and knows all hearts and gives all men faith and the Spirit; or that he sits above in heaven, and yet is present with us and in us and rules over us? Therefore, strive not to comprehend, but say: This is Scripture and this is God's Word, which is immeasurably higher than all understanding and reason. Cease your reasoning and lay hold of the Scriptures, which testify of this being-- how he ascended to heaven and sits at the right hand of God and exercises dominion. Let us examine some Scripture bearing upon this matter. 26 In the first place, Ps 8:4-6 says of Christ: “What is man, that thou visitest him? For thou hast made him but little lower than God, and crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands; thou hast put all things under his feet.” Here the prophet speaks to God concerning a man and marvels that God humbled, for a time, that man, when he suffered him to die, humbled him to the extent that it seemed as if God were not with him. But after a little while God exalted him, so that all things must obey him, both in heaven and on earth. To these words we must hold, to these words we must cling, in these words we must believe; for reason will not submit nor adapt itself to them, but says they are lies. Now, if all things are to be subject to this being and to fall at his feet, he must sit where he can look into the whole world, into heaven and hell and every heart; where he can see all sin and all righteousness, and can not only see all things, but can rule accordingly. 27 Hence, these are majestic and powerful words. They afford the heart great comfort, so that they who believe this are filled with joy and courage and defiantly say: My Lord Jesus Christ is Lord over death, Satan, sin, righteousness, body, life, foes and friends. What shall I fear? For while my enemies stand before my very door and plan to slay me, my faith reasons thus: Christ is ascended into heaven and become Lord over all creatures, hence my enemies, too, must be subject to him and thus it is not in their power to do me harm. I challenge them to raise a finger against me or to injure a hair of my head against the will of my Lord Jesus Christ. When faith grasps and stands upon this article, it stands firm and waxes bold and defiant, so as even to say: If my Lord so wills that they, mine enemies, slay me, blessed am I; I gladly depart. Thus you will see that he is ascended into heaven, not to remain in indifference, but to exercise dominion; and all for our good, to afford us comfort and joy. This is one passage. 28 Furthermore, in the second Psalm, verses 7 and 8, we read that God says to Christ: “Thou art my son; this day have I begotten thee. Ask of me and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possessions.” Here you see again that Christ is appointed of God a Lord over all the earth. Now, if he is my friend and I am persuaded that he died for me and gave me all things and for my sake sits in heaven and watches over me, who then can do aught to me? Or if any man should do aught, what harm can come of it? 29 Furthermore, David says again in the 110th Psalm, verse 1: “Jehovah saith unto my lord, sit thou at my right hand, until I make thine enemies thy footstool.” And further on, in verses 5, 6, 7: “The Lord at thy right hand will strike through kings in the day of his wrath. He will judge among the nations, he will fill the places with dead bodies; he will strike through the head in many countries. He will drink of the brook in the way; therefore will he lift up the head.” 30 Again in still another Psalm, David says ( Ps 68:18 ): “Thou hast ascended on high, thou hast led away captives; thou hast received gifts among men, yea among the rebellious also, that Jehovah God might dwell with them.” And all the prophets took great pains to describe Christ's ascension and his kingdom. For, as his sufferings and death are deeply founded in the Scriptures, so are also his kingdom, his resurrection and ascension. In this manner we must view the ascension of Christ. Otherwise it will afford us neither pleasure nor profit. For what good will it do you if you merely preach that he ascended up to heaven and sits there with folded hands? This is what the prophet would say in the Psalm: Christ is ascended on high and has led captivity captive. That is to say, not only does he sit up there but he is also down here. And for this purpose did he ascend up thither, that he might be down here, that he might fill all things and be everywhere present; which thing he could not do had he remained on earth, for here in the body he could not have been present with all. He ascended to heaven, where all hearts can see him, where he can deal with all men, that he might fill all creation. He is present everywhere and all things are filled with his fulness. Nothing is so great, be it in heaven or on earth, but he has power over it, and it must be in perfect obedience to him. He not only governs and fills all creation (that would not help my faith any nor take away my sins), but also has led captivity captive. 31 This captivity some have interpreted to mean that he delivered the sainted patriarchs out of the stronghold of hell; but that interpretation does not benefit our faith any either, for it is not particularly edifying to faith. Therefore, we must simply understand the matter thus: that he means that captivity which captures us and holds us captive. I am Adam's child, full of sin and foully besmirched; therefore, the law has taken me captive, so that I am fettered in conscience and sentenced to death. 32 From this captivity no one can free himself, save only that one man Christ. What did he do? He made sin, death, and Satan his debtors. Sin fell upon him as though it would vanquish him, but it lost the day; he devoured sin. And Satan, death, and hell fared the same way. But we are unable to do this unless he be present to aid us. Alone, we must needs perish. But he, since he had done no sin and was full of righteousness, trod under foot Satan, death and hell, and devoured them, and took everything captive that fain would capture us, so that sin and death no longer can do harm. 33 This, then, is the power he causes to be preached, that all who believe in him are released from captivity. I believe in him by whom sin, death, and all things that afflict us, were led captive. It is a pleasing discourse, and full of comfort, when we are told that death is taken away and slain, so that it is no longer felt. However, it affords pleasure and comfort only to those who believe it. You will not find release from captivity in your works, fastings, prayers, castigations, tonsures, and gowns, and whatever more things you may do; but only in the place where Christ sits, whither he ascended and whither he led captivity with him. Hence, he who would be freed from sin and delivered from Satan and death, must come thither where Christ is. Now, where is he? He is here with us, and for this purpose did he sit down in heaven, that he might be near unto us. Thus, we are with him up there and he is with us down here. Through the word he comes down and through faith we ascend up. 34 So, we see everywhere in the Scriptures that faith is such an unspeakably great thing that we can never preach about it sufficiently nor reach it with words. It cannot be heard and seen, therefore it must be believed. Such is the nature of faith that it feels nothing at all, but merely follows the words which it hears, and clings to them. If you believe, you have; if you believe not, you have not. In this wise must we understand this article of faith, that Christ is ascended into heaven and sitteth at the right hand of God. [[Luther published three sermons for Mark 16:14-20. One can be found in the electronic version in verses 14-15 (or Mt 28:16); the second in verses 16-17 (or Mt 28:17), and the last in verses 18 (or Mt 28:18

Into all the world. To the Gentiles as well as the Jews. This was contrary to the opinions of the Jews, that the Gentiles should be admitted to the privileges of the Messiah's kingdom, or that the partition wall between them should be broken down. See Acts 22:21,22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special revelation, even after this command, that Peter preached to the Gentile centurion, Acts 10:1. Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. Wherever there is man, there it is to be proclaimed. To every sinner he offers life; and all the world is included in the message of mercy, and every child of Adam offered eternal salvation. Preach. Proclaim: make known: offer. To do this to every creature, is to offer pardon and eternal life to him on the terms of the plan of mercy--through repentance and faith in the Lord Jesus. The Gospel. The good news. The tidings of salvation. The assurance that the Messiah is come, and that sin may be forgiven, and the soul saved. To every creature. To the whole creation. That is, to every human being. Man has no right to limit this offer to any class of men. God commands his servants to offer the salvation to all men. If they reject it, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest; his grace is boundless in offering life to a creature so guilty as man. (b) "creature" Rom 10:18, Col 1:23

Go ye into all the world, and preach the Gospel to every creature - Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein. Mt 28:19 .