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The last chapter is divided into two parts-a fact that has even given rise
to questions as to the authenticity of verses 9-20. The first part of the
chapter, verses 1-8, relates the end of the history in connection with the
re-establishment of that which has always been before us in this Gospel
-the relationship of the Prophet of Israel, and of the kingdom with the
people (or at least with the remnant of the chosen people). The disciples,
and Peter, whom the Lord individually acknowledges in spite (yea, in grace,
because) of his denial of his Master, were to go and meet Him in Galilee,
as He said unto them. There the connection was re-established between Jesus
in resurrection and the poor of the flock, who waited for Him (they alone
being recognised as the people before God). The women say nothing to any
others. The testimony of Christ risen was committed only to His disciples,
to these despised Galileans. Fear was the means employed by the providence
of God to prevent the women speaking of it, as they would naturally have
done.
Verses 9-20. This is another testimony. The disciples do not appear here as
an elect remnant, but in the unbelief natural to man. The message is sent
to the whole world. Mary Magdalene, formerly possessed by seven demons-the
absolute slave of that dreadful power-is employed to communicate the
knowledge of His resurrection to the companions of Jesus. Afterwards Jesus
Himself appears to them, and gives them their commission. He tells them to
go into all the world and preach the gospel to every creature. It is no
longer specifically the gospel of the kingdom. Whosoever throughout the
world believed and joined Christ by baptism should be saved: he who
believed not should be condemned. It was a question of salvation or
condemnation-the believer saved, he who refused the message condemned.
Moreover, if any one was convinced of the truth but refused to unite with
the disciples confessing the Lord, his case would be so much the worse.
Therefore it is said, "he who believeth and is baptised." Signs of power
should accompany believers, and they should be preserved from that of the
enemy.
The first sign should be their dominion over evil spirits, the second, the
proof of that grace which went beyond the narrow limits of Israel,
addressing itself to all the world. They should speak divers languages.
Besides this, with respect to the power of the enemy, manifested in doing
harm, the venom of serpents and poisons should have no effect upon them,
and diseases should yield to their authority.
In a word, it should be the overthrowal of the power of the enemy over man,
and the proclamation of grace unto all men.
Having thus given them their commission, Jesus ascends to heaven, and sits
at the right hand of God-the place from which thus power shall come forth
to bless, and from which He will return to put the poor of the flock in
possession of the kingdom. Meanwhile, the disciples occupy His place,
extending their sphere of service unto the ends of the earth; and the Lord
confirms their word by the signs that follow them.
CONCLUSION
It may perhaps be thought that I have dwelt little on the sufferings of
Christ in that which I have written on Mark. Never will this subject be
exhausted; it is as vast as the Person and the work of Christ must be.
Blessed be God for it! In Luke we have more details. And I follow the order
of thought which the Gospel sets before me; and it appears to me that, with
regard to the crucifixion of Christ, it is the accomplishment of His
service that the evangelist has in view. His great subject was the Prophet.
He must needs relate His history unto the end; and we possess in a brief
narrative, a very complete picture of the events that mark the end of the
Lord's life-of that which He had to fulfil as the servant of His Father. I
have followed this order of the Gospel.
