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Mark 16:14
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Context
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Derek Prince
Richard Wurmbrand
Bill McLeod
Dwight Pentecost
Erlo Stegen
Zac PoonenSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
And he said unto them,.... Not at the same time, and place, as before; not on the first day of the week, on which he rose from the dead, but forty days after, just upon his ascension to heaven; see Mar 16:19; nor at Jerusalem, but in Galilee, where be appointed to meet his disciples, and did, when he gave them the following commission; see Mat 28:16. go ye into all the world: not only into Judea, and through all the cities of it, where they had been before confined; nor only into the Roman empire, which is sometimes so called, because great part of the world was under that government; but into every known and habitable part of the whole universe, to all the nations of the world under heaven: and it is to be observed, that this command is not enjoined on every apostle separately, as if each of them was to go into all the world, and travel over every part; but that one was to go one way, and another another way; every one had his line, or that part of the world marked out for him, whither he was to steer his course, and where he was to fulfil and finish his ministry: and besides, this commission not only included the Apostles, but reaches to all the ministers of the Gospel in succeeding ages, to the end of the world; and since this, one part of the world, which was not known, is now discovered; and the order includes that, as well as the then known parts of the world, and the Gospel accordingly has been sent into it. And preach the Gospel to every creature; not to inanimate and irrational creatures, as stocks and stones, the beasts of the field, &c. nor to all rational creatures, as angels, good or bad; the former need not the preaching of the Gospel, and the latter are denied the blessing; but men, the offspring of fallen Adam, the objects of God's good will: these are styled "the creatures", because the chief of God's creation on earth; and are often in the Jewish writings so called; take an instance or two: "R. Chuninn ben Dousa (r) used to say, all in whom, "the creatures" (i.e. men) have delight, God has delight; and in whomsoever "the creatures" (or men) have no, delight, God has no delight.'' One of the seven qualifications of a member of the sanhedrim is, , "love of the creatures" (s), or love of men: so it is said (t), that "the holy blessed God, sits in the height of the world, and gives a portion of food, , "to every creature",'' that is, to every man: and particularly the Gentiles, as distinguished from the Jews, are often intended by this phrase: thus "says (u) R. Judah, perhaps, "the creatures", (i.e. the Gentiles,) knew the love with which the holy blessed God Ioved Israel, and roared like lions to pursue after them.'' It is elsewhere (w) said, "all the prayers, , "of the creatures" (the Heathens) are only concerning the earth; Lord, let the earth bring forth! Lord, let the earth be fruitful! All the prayers of the Israelites, are only for the house of the Lord; Lord, let the house of the sanctuary be built, &c.'' And in this sense is the phrase used, in Rom 8:22 Pe2 3:4. Now to these, Christ would have the Gospel preached, as well as to the Jews; even to all, without any distinction of people, Jews and Gentiles, Barbarians, Scythians, bond and free, male and female, rich and poor, greater or lesser sinners, even to all mankind; than which, nothing was more provoking to the Jews; who would, if they could, have revoked and made null this commission of Christ; see Th1 2:16. It was the Gospel he would have preached to them, the word of peace and reconciliation, by his atoning sacrifice; the doctrine of free and full pardon by his blood; and of justification by his righteousness; and of complete salvation by him: even every doctrine relating to his person, as God and man; to every office of his, as prophet, priest, and king; to his incarnation, sufferings, and death, his resurrection, ascension, session at the right hand of God, and intercession for his people, and second coming to judgment; with every doctrine relating to the grace of God, of the Father in election, and the covenant of peace, of the Son in redemption, and of the Spirit in regeneration and sanctification: all which he would have published and declared in the most free, plain, and open manner, with all boldness, faithfulness, and constancy. A compendium and summary of which, is given in the next words. (r) Pirke Abot, c. 3. sect. 10. (s) Maimon. Hilch. Sandedfin, c. 2. sect. 7. (t) T. Bab. Pesachim, fol. 118. 1. Vid. T. Bab. Yoma, fol. 86. 1. (u) Zohar in Exod. fol. 2, 3. (w) Bereshit Rabba, sect. 13. fol. 11. 3. Vid. T. Bab. Chagiga, fol. 12. 2.
Matthew Henry Bible Commentary
Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (Mar 16:14); 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 Act 10:41. 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 Mat 28:17. 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 (Mar 16:16); "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, Act 8:13. Believing with the heart, and confessing with the mouth the Lord Jesus (Rom 10:9), seems to be much the same with this here. Or thus, We must assent to gospel-truths, and consent 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 (Mar 16:17); 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 Co1 14:22. 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, Irenaeus, 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, Act 28:5, Act 28:6. 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 5:14, 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!
Mark 16:14
The Great Commission
13And they went back and reported it to the rest, but they did not believe them either.14Later, as they were eating, Jesus appeared to the Eleven and rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.
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Your Prayer Can Change the World - Part 2
By Derek Prince14K26:05PrayerMAT 28:18MRK 16:14JHN 15:16ACT 1:1ROM 2:6In this sermon, the speaker emphasizes the need for repentance and deep radical changes in the church and its leadership. They suggest that the current emphasis in the church is primarily on conservation rather than Apostolic outreach. The speaker also highlights the importance of understanding and caring for the Jewish people, using the Holocaust as a warning for the Gentiles. They urge believers to bear fruit that remains and to ask the Father in the name of Jesus for their needs. The sermon references Romans 2:6-9 and Acts 1:1-2 to support these points.
Das Neue Wesen (German)
By Richard Wurmbrand4.0K13:35GermanMAT 27:46MRK 16:14LUK 16:19JHN 3:36JHN 14:1JHN 20:29HEB 11:1The sermon transcript discusses the conditions and demands that the world places on believers in order for them to have faith. It suggests that modernizing theology, incorporating jazz and pop music into church, and delivering philosophical speeches instead of simple sermons about Jesus are some of the conditions set by the world. However, the transcript emphasizes that true faith is not dependent on external circumstances or meeting these conditions. It highlights the unwavering love and faith of believers who continue to trust in God despite suffering and persecution. The sermon concludes by emphasizing the importance of faith in Jesus Christ for salvation and the need to focus on Him rather than worldly demands.
Unbelief
By Bill McLeod2.8K44:52UnbeliefPSA 78:41MAT 28:17MRK 1:15MRK 6:5MRK 16:14LUK 24:25JHN 20:27HEB 4:2In this sermon, the preacher emphasizes the importance of faith and belief in God. He criticizes the dangerous teaching that focuses on material wealth and encourages believers to trust in God's provision. The preacher shares examples of how God has provided for him and others in times of need, even using non-believers to bless them. He highlights the significance of believing in the gospel and having faith in God's ability to lead, bless, and use believers in their Christian work. The sermon references Bible verses such as Galatians 5:6, 1 John 4, Mark 6, and Hebrews 4 to support these teachings.
(Gifts) Purpose of Sign Gifts
By Dwight Pentecost1.6K40:47GiftsMAT 4:17MAT 4:23MRK 16:14In this sermon, the preacher discusses the story of Moses and his doubts about being accepted as a deliverer by his own people. Moses expresses his concern to God, who then asks him what he has in his hand. Moses replies that he has a rod. God instructs Moses to cast the rod on the ground, which turns into a serpent. The preacher connects this story to the message in Matthew 4:17, where Jesus calls for repentance because the kingdom of heaven is near. The preacher emphasizes that the nation of Israel had turned away from God and needed to repent in order to receive the blessings promised to them. The sermon also addresses the topic of speaking in tongues and the purpose of the signs performed by the apostles, which were meant to attract people to Jesus Christ and his message of salvation.
(Following the Footsteps of Christ) the Ministry Begins
By Willie Mullan1.3K1:11:58Footsteps Of ChristMAT 3:3MAT 6:33MAT 28:19MRK 16:14LUK 2:21LUK 3:3In this sermon, the preacher emphasizes the importance of being sent by God to preach the gospel. He highlights the role of John the Baptist as a witness to Christ, sent specifically to bear witness of the light. The preacher cautions against aspiring to be preachers without being truly sent by God, as it can lead to ineffective ministry. He encourages individuals to take their time and be sure of their calling, emphasizing that being sent by God is more important than any qualifications or titles.
Ascension - Out With the Old
By Erlo Stegen1.0K24:41MRK 16:14
This sermon focuses on the ascension of Jesus into heaven, highlighting the significance of his departure after completing the work the Father had sent him to do on earth. It delves into the intense agony and suffering Jesus experienced at Gethsemane, emphasizing the weight of sin he bore for humanity. The sermon challenges listeners to reflect on their response to sin, the need for repentance, and the importance of standing with Jesus in times of trial and temptation.
Three Dangerous Sins
By Zac Poonen0SinHumilityMAT 5:27MAT 6:30MAT 8:10MAT 18:4MRK 6:6MRK 16:14LUK 17:10LUK 18:9HEB 3:12REV 4:10Zac Poonen addresses 'Three Dangerous Sins' that can hinder a believer's walk with God: Impurity, Unbelief, and Spiritual Pride. He emphasizes that impurity enters through our senses and manifests in our actions, urging believers to guard their eyes and tongues as seriously as one would guard their physical body. Unbelief is portrayed as an evil heart that insults God, while spiritual pride is critiqued as a common sin among those pursuing holiness, leading to judgment of others. Poonen highlights the importance of humility and faith in God’s promises for true spiritual growth.
The Resurrection (Mark Xvi, 1-14)
By Seth Rees0EXO 14:13PSA 34:17MRK 16:14ROM 8:311CO 15:552CO 12:91TH 4:16HEB 1:14Seth Rees preaches about the devotion and love of the women who journeyed to the sepulcher to anoint Jesus, facing seemingly insurmountable obstacles like the great stone, Hebrew seal, and Roman Guard, which represent the difficulties in our Christian lives. He emphasizes that just as the stone was rolled away from the tomb, God can remove all our obstacles and challenges, no matter how great they may seem, through the resurrected Christ. Rees encourages believers to trust in God's power to overcome inert obstacles, break authority, and defeat living forces that hinder their progress, reminding them that God is always faithful to deliver at the right time.
Hardness of Heart
By Charles Finney0Hardness of HeartSpiritual BlindnessPSA 95:8PRO 28:14ISA 6:10JER 17:9MAT 13:15MRK 6:52MRK 8:17MRK 16:14EPH 4:18HEB 3:13Charles Finney addresses the 'Hardness of Heart' in his sermon, emphasizing how the disciples, despite witnessing miracles, failed to understand due to their hardened hearts. He explains that hardness of heart is a voluntary state of mind, influenced by selfishness, which blinds individuals to truth and affects their feelings and judgments. Finney illustrates this with examples from scripture and personal observations, showing that a hard heart leads to misunderstanding, delusion, and a lack of genuine faith. He urges listeners to self-examine and recognize the state of their hearts, as true revival and understanding come from a softened heart open to God's truth.
Christ's Loving Rebuke Prepares His Disciples
By Erlo Stegen0Humility and ObedienceSpiritual GrowthMRK 16:14Erlo Stegen emphasizes the importance of spiritual growth and the dangers of backsliding, as illustrated by the disciples' unbelief after Jesus' resurrection. He highlights that Jesus' loving rebuke was necessary to prepare them for the coming of the Holy Spirit, urging believers to confront their own hardness of heart and unconfessed sins. Stegen draws parallels between the disciples' experiences and the modern church, reminding us that true belief in Jesus should be accompanied by signs and a burden for the lost. He encourages a heartfelt recommitment to God, reflecting on the suffering of Christ and the need for humility in our walk of faith. Ultimately, the sermon calls for a deep introspection and a softening of hearts to truly experience God's presence and power.
Towards the Unity of God's People
By A.R. Main0PSA 42:10PSA 69:9PSA 119:42MAT 5:11MRK 16:14LUK 6:22ROM 15:3JAS 1:51PE 4:14In this sermon, the preacher delves into the meaning of 'insult' (oneidizo) in the Bible, which involves abusive words, slander, reviling, and unjustly finding fault in a way that demeans others. The message highlights how enemies reviled God, Israel, and the righteous in the Psalms, and how Jesus reproached cities and His disciples. The sermon emphasizes that Christians may face insults and ridicule for their faith, but they are blessed when reviled for the name of Christ. The preacher also explores the serious consequences of verbal abuse in Jewish culture and how insults were viewed as extremely harmful.
- Adam Clarke
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
And he said unto them,.... Not at the same time, and place, as before; not on the first day of the week, on which he rose from the dead, but forty days after, just upon his ascension to heaven; see Mar 16:19; nor at Jerusalem, but in Galilee, where be appointed to meet his disciples, and did, when he gave them the following commission; see Mat 28:16. go ye into all the world: not only into Judea, and through all the cities of it, where they had been before confined; nor only into the Roman empire, which is sometimes so called, because great part of the world was under that government; but into every known and habitable part of the whole universe, to all the nations of the world under heaven: and it is to be observed, that this command is not enjoined on every apostle separately, as if each of them was to go into all the world, and travel over every part; but that one was to go one way, and another another way; every one had his line, or that part of the world marked out for him, whither he was to steer his course, and where he was to fulfil and finish his ministry: and besides, this commission not only included the Apostles, but reaches to all the ministers of the Gospel in succeeding ages, to the end of the world; and since this, one part of the world, which was not known, is now discovered; and the order includes that, as well as the then known parts of the world, and the Gospel accordingly has been sent into it. And preach the Gospel to every creature; not to inanimate and irrational creatures, as stocks and stones, the beasts of the field, &c. nor to all rational creatures, as angels, good or bad; the former need not the preaching of the Gospel, and the latter are denied the blessing; but men, the offspring of fallen Adam, the objects of God's good will: these are styled "the creatures", because the chief of God's creation on earth; and are often in the Jewish writings so called; take an instance or two: "R. Chuninn ben Dousa (r) used to say, all in whom, "the creatures" (i.e. men) have delight, God has delight; and in whomsoever "the creatures" (or men) have no, delight, God has no delight.'' One of the seven qualifications of a member of the sanhedrim is, , "love of the creatures" (s), or love of men: so it is said (t), that "the holy blessed God, sits in the height of the world, and gives a portion of food, , "to every creature",'' that is, to every man: and particularly the Gentiles, as distinguished from the Jews, are often intended by this phrase: thus "says (u) R. Judah, perhaps, "the creatures", (i.e. the Gentiles,) knew the love with which the holy blessed God Ioved Israel, and roared like lions to pursue after them.'' It is elsewhere (w) said, "all the prayers, , "of the creatures" (the Heathens) are only concerning the earth; Lord, let the earth bring forth! Lord, let the earth be fruitful! All the prayers of the Israelites, are only for the house of the Lord; Lord, let the house of the sanctuary be built, &c.'' And in this sense is the phrase used, in Rom 8:22 Pe2 3:4. Now to these, Christ would have the Gospel preached, as well as to the Jews; even to all, without any distinction of people, Jews and Gentiles, Barbarians, Scythians, bond and free, male and female, rich and poor, greater or lesser sinners, even to all mankind; than which, nothing was more provoking to the Jews; who would, if they could, have revoked and made null this commission of Christ; see Th1 2:16. It was the Gospel he would have preached to them, the word of peace and reconciliation, by his atoning sacrifice; the doctrine of free and full pardon by his blood; and of justification by his righteousness; and of complete salvation by him: even every doctrine relating to his person, as God and man; to every office of his, as prophet, priest, and king; to his incarnation, sufferings, and death, his resurrection, ascension, session at the right hand of God, and intercession for his people, and second coming to judgment; with every doctrine relating to the grace of God, of the Father in election, and the covenant of peace, of the Son in redemption, and of the Spirit in regeneration and sanctification: all which he would have published and declared in the most free, plain, and open manner, with all boldness, faithfulness, and constancy. A compendium and summary of which, is given in the next words. (r) Pirke Abot, c. 3. sect. 10. (s) Maimon. Hilch. Sandedfin, c. 2. sect. 7. (t) T. Bab. Pesachim, fol. 118. 1. Vid. T. Bab. Yoma, fol. 86. 1. (u) Zohar in Exod. fol. 2, 3. (w) Bereshit Rabba, sect. 13. fol. 11. 3. Vid. T. Bab. Chagiga, fol. 12. 2.
Matthew Henry Bible Commentary
Here is, I. The conviction which Christ gave his apostles of the truth of his resurrection (Mar 16:14); 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 Act 10:41. 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 Mat 28:17. 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 (Mar 16:16); "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, Act 8:13. Believing with the heart, and confessing with the mouth the Lord Jesus (Rom 10:9), seems to be much the same with this here. Or thus, We must assent to gospel-truths, and consent 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 (Mar 16:17); 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 Co1 14:22. 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, Irenaeus, 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, Act 28:5, Act 28:6. 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 5:14, 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!