Surprising Students
Preached by Jason Abbott
November 23, 2014
Introduction
We’re going to end our study of Mark’s gospel with today’s sermon; however, if you compare today’s final passage to what’s in most of your Bibles, you might be asking why we’re ending here (and skipping the final 12 verses!). Well, briefly, here’s why.
You very likely have a little note in your Bible that reads something like: “The earliest manuscripts and…other ancient witnesses do not have Mark 16:9-20.”1 or “Some of the earliest manuscripts do not include 16:9-20.”2 This absence makes it unlikely that these verses were original to Mark.3
In reading these verses, you can also sense a sudden and different style. For example, Mark refers to Mary Magdalene in 15:40, 47 and 16:1. However, suddenly in 16:9, Mary Magdalene seems to need introduction. For no apparent reason, Mary is now qualified as “Mary Magdalene, from whom he had cast out seven demons.”
The vocabulary also changes very suddenly in these final 12 verses. There are 9 Greek words introduced for the very first time in this gospel: disbelieve, confirmed, going, attending, deadly, working together, afterward, handle, and seen. This would be an unusually large number (of newly introduced words) if we’re talking about the same author.
Consequently, the vast majority of biblical scholars don’t believe this ending is original to Mark’s gospel but, rather, believe it was added sometime afterwards. Benjamin and I agree that this is likely the case therefore we’re only preaching through verse 8. (You’re welcome to buy me coffee if you want to know more!)Allow me, at this point, to say two more things:
Though we’re not going to address the final 12 verses in this series, Benjamin and I nonetheless see nothing in them (if rightly understood) that, on the whole, conflicts with or contradicts sound biblical doctrine. So, nothing here, read in its canonical context should lead you astray
You may wonder—Jason, does this mean that I cannot trust my Bible? By no means! In fact, I think it should increase our trust in the Bible because we can clearly see, in this, the incredible level of reverent study that has been given to Scripture to recognize and avow its authenticity (e.g. the Denver Aquarium and a familiar accent).
Mark 15:40-16:8
15 40 There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem.42 And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. 44 Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead. 45 And when he learned from the centurion that he was dead, he granted the corpse to Joseph. 46 And Joseph bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where he was laid.16 1 When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 2 And very early on the first day of the week, when the sun had risen, they went to the tomb. 3 And they were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 And looking up, they saw that the stone had been rolled back—it was very large. 5 And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed. 6 And he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him. 7 But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” 8 And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.
1. Surprise number one (15:42-46)
When at the end of last week’s passage, the centurion at Jesus’ death says: “Truly this man was the Son of God!” we’re to see his confession as surprising. This military man participated in the torture and conducted the execution of Jesus; he is a prime representative of the oppression of God’s people, the nation of Israel; and, for the original audience of Mark’s gospel—the early Christians at Rome—this centurion still epitomizes an enemy of the good news.
We are meant to be surprised by his positive confession.
Likewise, when we begin to dig into this last passage in the gospel of Mark, we are supposed to be taken by surprise by those who come out in support of Jesus. For example, when Jesus is buried in this final scene, it should strike us strange. Joseph of Arimathea—a respected member of the council—requesting Jesus’ body, from Pilate, should strike us as strange. Why?It’s surprising because the council, of which Joseph is a respected member, is the ruling council—the main group who promoted and drove Jesus’ crucifixion. Yet here, Mark complicates our view of the events leading to the cross of Jesus. Apparently, Jesus had sympathizers even on the Jewish ruling council.With the centurion and Joseph of Arimathea, Mark says: Be very surprised! For, you do not know from where God will raise up a people for his service!We often assume we know such things—who our enemies and friends are—but God takes great pleasure in broadening our conceptions of his powerful ways. We must be careful to never presuppose we know how God will or should work, who he can or cannot use.Some two and a half years ago, I was presented as candidate for pastor here at Community Free Church, and I remember being a bit nervous about the process. You see, I was to preach a sermon (actually at the very beginning of this series!) and, then, following a luncheon, stand before the congregation to answer questions, in fact, to answer any question about anything in the entire Bible!I remember that, leading up to the service, I asked some pretty sly questions of the search committee—questions designed to help me figure out which member would present me with the greatest challenge, the hardest questions.Again and again, one name surfaced no matter whom I asked: Greg Lyons.“Oh, Greg’s a lawyer and he’ll really probe you with his line of questioning.”“Greg’s sharp and persistent and not shy at all about asking really hard things.”“Yeah, I wouldn’t want to be questioned by Greg!”Well, the day came, and I preached and, then, went down to the luncheon. (It’s difficult to enjoy food—no matter how hungry—when bracing for battle!) There I was trying to look relaxed—calm, cool, collected—and make small talk while reviewing in my head all the possible theological test questions in the Bible when lo and behold Greg Lyons walks up and asks if he can have a word with me. I’m sure I was thinking something like: “Seriously! Dude can’t even wait till battle to take his shot at me!?”What happened next is truly one of the most unexpectedly gracious gestures I’ve ever experienced.Greg told me that he wasn’t able to make the question and answer session because he and Betsy had a previous family engagement which they couldn’t miss. Then, he very gently encouraged me about my sermon and said that he knew that I’d do “great” during the question and answer time.Kindly, gently, and unexpectedly my “would be opponent” ministered to me! I just treasure that memory of Greg! What a sweet thing for him to do and say!In a similar fashion, Joseph kindly and gently and courageously serves God, in this passage of the gospel, when he requests Jesus’ body from Pontius Pilate. How so?
Joseph is kind. Remember Benjamin stressed, in last week’s sermon, that—when Rome executed people—it executed them in a way that sent a very strong message; namely: Don’t mess with us or this will be you! To send this message, they typically left bodies on the cross to decay.4 Yet, Joseph boldly intervenes to make sure this will not happen to Jesus. This is a great act of kindness.
Joseph is gentle. Mark clearly and simply communicates this:And Joseph bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb (v. 46).
Joseph is courageous. This is no small risk he takes in asking for Jesus. Jesus had been executed by Rome at the request of the ruling council. Joseph risks making himself an enemy of both when he asks for the body. He could lose his job; he could lose his life. This is a courageous act.
In this way, Joseph of Arimathea is our first big surprise in this final section of Mark’s gospel. Let’s move on to:
2. Surprise number two (15:40-41, 15:47-16:5)
Perhaps you’re aware that ancients generally had a low opinion of women. For example, women were categorically not allowed to testify in courts of law because their testimony was considered unreliable.(In our day—in many, many ways—we continue to treat women horribly both outside and inside Christ’s church, and, for this, I just want to say I’m sorry. This should not be the case especially in the family of God!)God greatly values women and has created them equally in the divine image. Consequently, in this text, God gives these faithful women the enormous privilege of bearing the initial testimony to the resurrection of Jesus!This would’ve been a surprise and a problem for Mark’s original readers. They would have been surprised that God would choose women for such an honor, and they would have been totally challenged to transcend their many prejudices, about women, in order to believe in the resurrection. So, Luke tells us the apostles, upon hearing from the women about the resurrection, considered:
[The ladies’ testimony] an idle tale and…did not believe them (Luke 24:11).
The apostles’ skepticism about the believability of these women’s testimony would have been very likely understood and shared by most early churchmen. However, God begins to challenge and transform such prejudices (in subtle ways) when he chooses these women as his initial witnesses! “Surprise!” says God.Moreover, one must ask: “Where are the 11 disciples in this little scene?” One scholar I read commented:
The men…gathered, talking aimlessly in the upper room of the events of the past week, behind shut doors (cf. John 20:19).5
The absence of the 11 in this scene is the backdrop against which the women’s faith and service (and Joseph’s too!) shine forth as especially surprising. Again God, through Mark’s gospel account, challenges us saying: Be surprised! For, you do not know from where I will raise up a people for my service!Well, let’s turn our attention now to a third surprise that seems to contradict the point I just made about these women. Mark’s ending is:
3. Surprise number three (16:6-8)
In our final verse, after these women have been tapped for this great honor, Mark concludes in this surprise way:
And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid (v. 8).
Indeed, this seems like a strange ending, and it’s no wonder someone would want to attach an appended ending if this is how Mark chose to end his gospel. But, let me close with two things that, in my estimation, make this a perfect ending to his gospel.
a. The women do not fail.
There is not only one gospel but four, and, when we read Matthew’s gospel, we find that these women waiver in courage only for a few moments before going to the disciples with the news of the resurrection. What changes them in Matthew? They personally encounter the risen Christ!In fact, Peter (who was most certainly Mark’s primary source as he wrote), and the other disciples too, would have certainly known that the women didn’t fail. Consequently, there must have been a very good reason for Mark to leave off here. What makes verse 8 a good ending?
b. Mark’s original readers (and we) need this ending.
I mentioned before that Mark’s gospel was first given to the church at Rome. Yet, that really is only part of the story; in fact, his gospel was given to the church at Rome during the reign of Nero.There has, perhaps, never been a more fearful place in time to be a Christian. It would have been something like being a Christian in an ISIS controlled territory. If you were found to be a follower of Jesus then you would likely be quickly killed in some horrible way.Now, how is this important to Mark’s ending?Well, if indeed Mark meant his gospel to end at verse 8, it begs the question of its readers—How could the women not go and tell others that Jesus is alive?! How could anyone not share that world changing news?!This is the natural first question I have upon reading verse 8.But, then I pause and ask myself how I would respond in the same situation. Perhaps, when you ask that question, you say (as I initially did): Well, I’d go tell! Yet, do we?The church at Rome had the same commission to tell of Jesus’ resurrection as the women did. We have the same commission to tell of the resurrection; nonetheless, if you’re like me, you often shy away from that commission in fear. What will people think? What if they mock me? What ifs and what ifs!We must be surprised by this ending, but we must also apply it to ourselves. God is pleased to raise up the strangest (most surprising!) followers to bring glory to his name.But, will we allow ourselves to be that kind of surprising people?
1See NIV.
2See ESV.
3See R. T. France, The Gospel of Mark—Appended Note, 685-686.
4James R. Edwards, The Gospel According to Mark, 487.
5R. Alan Cole, Tyndale New Testament Commentaries: Mark, 251.
