Integrity of the Gospel.
The Gospel closes (Mark 16:9–20) with a rapid sketch of the wonders of the resurrection
and ascension, and the continued manifestations of power that attend the messengers of Christ in
preaching the gospel to the whole creation. This close is upon the whole characteristic of Mark and
presents the gospel as a divine power pervading and transforming the world, but it contains some
peculiar features, namely: (1) one of the three distinct narratives of Christ’s ascension (16:19, "he
was received up into heaven;" the other two being those of Luke 24:51 and Acts 1:9–11), with the
additional statement that he "sat down at the right hand of God" (comp. the similar statement, 1
Pet. 3:22) (2) an emphatic declaration of the necessity of baptism for salvation ("he that believeth
and is baptized shall be saved"), with the negative clause that unbelief (i.e., the rejection of the
gospel offer of salvation) condemns ("he that disbelieveth shall be condemned");^985 (3) the fact that
the apostles disbelieved the report of Mary Magdalene until the risen Lord appeared to them
personally (Mark 16:11–14; but John intimates the same, John 20:8, 9, especially in regard to
Thomas, 20:25, and Matthew mentions that some doubted, Matt. 28:17; comp. Luke 24:37–41);
(4) an authoritative promise of supernatural powers and signs which shall accompany the believers
(Mark 16:17, 18). Among these is mentioned the pentecostal glossolalia under the unique name of
speaking with new tongues.^986
The genuineness of this closing section is hotly contested, and presents one of the most
difficult problems of textual criticism. The arguments are almost equally strong on both sides, but
although the section cannot be proven to be a part of the original Gospel, it seems clear: (1) that it
belongs to primitive tradition (like the disputed section of the adulteress in John 8); and (2) that
Mark cannot have closed his Gospel with Mark 16:8 (γάρ) without intending a more appropriate
conclusion. The result does not affect the character and credibility of the Gospel. The section may
be authentic or correct in its statements, without being genuine or written by Mark. There is nothing
in it which, properly understood, does not harmonize with apostolic teaching.
Note on the Disputed Close ofMark, 16:9–20.
I. Reasons against the genuineness:- The section is wanting altogether in the two oldest and most valuable uncial manuscripts,
the Sinaitic (א) and the Vatican (B). The latter, it is true, after ending the Gospel with Mark 16:8
(^985) Mark 16:16ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται. This declaration takes the place of the
command to baptize, Matt. 28:19. It applies only to converted believers (ὁ πιστεύσας), not to children who are incapable of an
act of faith or unbelief, and yet are included in the covenant blessing of Christian parents (comp. 1 Cor. 7:14). Hence it is only
positive unbelief which condemns, whether with or without baptism; while faith saves with baptism, ordinarily, but exceptionally
also without baptism. Else we should have to condemn the penitent thief, the Quakers, and all unbaptized infants. St. Augustin
derived from this passage and from John 3:5 (ἐξ ὕδατος) the doctrine of the absolute and universal necessity of water-baptism
for salvation; and hence the further (logical, but not theological inference drawn by the great and good bishop of Hippo, with
reluctant heart, that all unbaptized infants dying in infancy are forever damned (or, at least, excluded from heaven), simply on
account of Adam’s sin, before they were capable of committing an actual transgression. This is the doctrine of the Roman Church
to this day. Some Calvinistic divines in the seventeenth century held the same view with regard to reprobate infants (if there be
such), but allowed an indefinite extension of the number of elect infants beyond the confines of Christendom. Zwingli held that
all infants dying in infancy are saved. Fortunately the Saviour of mankind has condemned the dogma horribile of infant damnation
by his own conduct toward (unbaptized) children, and his express declaration that to them belongs the kingdom of heaven, and
that our heavenly Father does not wish any of them to perish. Matt. 18:2-6; 19:13-15; Mark 10:13-16; Luke 18:15-17. In the
light of these passages we must explain John 3:5 and Mark 16:16, which have been so grossly misunderstood.
(^986) γλώσσαις λαλήσουσιν καιναῖς .Tischendorf retains καιναῖς; Tregelles, Westcott and Hort put it in the margin, as it is omitted
in several uncials and ancient versions.
A.D. 1-100.