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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 16:14–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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!
Historical interpretation
Nine Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But in a mystic sense we may understand that faith here labours, leading the active life, but there it reigns secure in the contemplative vision. Here we see His face through a glass, there we shall see the truth face to face, wherefore He was shown to them as they were walking, that is, labouring, in another form. And when it was told, the disciples did not believe, because they saw, like Moses, that which was not enough for them, for he said, show me thyself; (Exod. 33:18. Sept.) forgetting his flesh, he prays in this life for that which we hope for in the life to come.
But He appeared when all the eleven were together, that all might be witnesses, and relate to all men what they had seen and heard in common. It goes on: And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen him after his resurrection.
But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.
And again: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."
The ecumenically received faith is taught in the creed and committed to memory in a form of the utmost possible brevity, so as to frame an expression in few words of that which was intended to be explained at large afterwards to persons in a state of formation and advancement in knowledge of God.
We know that the dead who die in the Lord are blessed, and they have no concern with what they would have done if they had lived a longer time. We know that those who believe in the Lord from their own heart do this of their own will and free choice. We who now believe act rightly when we pray to God for those who refuse to believe, and pray that they themselves may in time freely will to believe.
"He who believes and is baptized shall be saved, but he who does not believe shall be condemned." Perhaps each one may say within himself: "I have already believed; I shall be saved." He speaks truly, if he holds faith by works. For true faith is that which does not contradict in conduct what it says in words. Hence it is that Paul says of certain false believers: "They profess to know God, but they deny Him by their deeds." Hence John says: "He who says he knows God and does not keep His commandments is a liar."
Since this is so, we ought to recognize the truth of our faith in the consideration of our life. For then we are truly faithful, if we fulfill in works what we promise in words. On the day of baptism indeed, we promised to renounce all the works of the ancient enemy and all his pomps. Therefore let each of you bring back the eyes of his mind to consideration of himself; and if he keeps after baptism what he pledged before baptism, let him rejoice, now certain that he is faithful.
But behold, if he has by no means kept what he promised, if he has slipped into practicing wicked works, into desiring the pomps of the world; let us see if he now knows how to lament that he has erred. For before the merciful Judge, not even he will be held a deceiver who returns to the truth, even after he has lied, because almighty God, when He willingly receives our repentance, Himself hides by His own judgment that in which we have erred.
(ubi sup.) We should observe that Luke says in the Acts, As he was eating with them he commanded that they should not depart from Jerusalem, and shortly afterwards, while they beheld he was taken up. For He ate, and then ascended, that by the act of eating, the truth of the flesh might be declared; wherefore it is also here said, that he appeared to them for the last time as they sat at meat.
(ubi sup.) Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed upon the hearts of His hearers.
(ubi sup.) After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: Go ye into all the world, and preach the Gospel to every creature. Every man must be understood by every creature; for man partakes something of every creature; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because he is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, Go not into the way of the Gentiles. (Matt. 10:5) But now it is said, Preach the Gospel to every creature, so that the preaching of the Apostles which was thrust aside by Judæa, might be an assistance to us, since Judæa had haughtily rejected it, thus witnessing to her own damnation.
(ubi sup.) But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words. There follows: But he that believeth not shall be damned.
(ubi sup.) Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, pour water upon them, until we see that they have grown strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them. These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover. And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.
(ubi sup.) What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour children believe by others, as also they drew from others the sins which are remitted to them in baptism. It goes on: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.
Or else; to every creature, that is, whether believing or unbelieving. It goes on: He that believeth and is baptized shall be saved. For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.
That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: And if they drink any deadly thing, it shall not hurt them. (Luke 10:19) We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: They shall lay hands on the sick, and they shall recorer.
(non occ.) Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His resurrection, saying,1 For the last time he appeared unto the eleven as they sat at meat. (Acts 1:4, 9)
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Summary
Mark 16:16 presents a concise and definitive statement from Jesus regarding the conditions for salvation and the consequences of unbelief, delivered as part of His final instructions to His disciples before His ascension. It establishes a clear dichotomy: those who embrace faith in Him and undergo baptism will experience salvation, while those who reject His message will face condemnation. This verse underscores the critical importance of a personal response to the gospel, highlighting both the divine provision for rescue and the grave implications of its rejection.
Context
Literary Context
Mark 16:16 is situated within what is traditionally known as the "Longer Ending of Mark" (Mark 16:9-20). While scholarly debate exists regarding the earliest manuscript evidence for these verses, their inclusion in the vast majority of biblical manuscripts and their widespread acceptance throughout church history underscore their theological significance. This verse immediately follows Jesus' Great Commission, where He commands His disciples to "go into all the world and preach the gospel to every creature". Thus, Mark 16:16 functions as a summary of the terms and outcomes of that gospel proclamation, providing the divine mandate for both belief and baptism as essential responses to the message of Christ's resurrection and authority. It serves as a concluding theological statement before Jesus' ascension, emphasizing the urgency and eternal weight of the disciples' mission.
Historical & Cultural Context
In the 1st century, baptism was a recognized ritual of purification and initiation, both within Judaism (e.g., proselyte baptism for Gentiles converting to Judaism) and emerging Christian communities. For early Christians, baptism became a public declaration of faith in Jesus Christ, symbolizing repentance, purification from sin, and identification with Christ's death, burial, and resurrection. It was the visible sign of an inward spiritual transformation and entry into the new covenant community. The cultural landscape was predominantly pagan, with diverse belief systems. Against this backdrop, the singular demand for belief in Jesus and the public act of baptism marked a radical departure from polytheism and a definitive commitment to the exclusive claims of Christ. The stark choice presented in the verse—salvation or damnation—would have resonated deeply in a world where divine judgment and eternal destiny were significant concerns.
Key Themes
Mark 16:16 powerfully articulates several foundational theological themes. Firstly, it highlights the primacy of belief (pistis) as the indispensable prerequisite for salvation. This belief is not mere intellectual assent but a transformative trust and commitment to Jesus Christ as Lord and Savior, aligning with the broader New Testament emphasis on faith as the means of receiving God's grace, as seen in John 3:16. Secondly, the verse underscores the significance of baptism, presenting it alongside belief as a crucial component of the Christian experience. While the exact relationship between belief and baptism has been a subject of theological discussion, the text clearly presents them as intertwined responses to the gospel, echoing the call to "repent and be baptized" in the early church. Thirdly, the verse starkly contrasts salvation with the gravity of unbelief, emphasizing the eternal consequences for those who hear and reject the gospel message. This highlights the seriousness of divine judgment, making it clear that humanity's response to Christ determines their eternal destiny, a theme also powerfully articulated in John 3:18.
Exposition and Analysis
Key Word Analysis
Meaning "to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)." This word signifies more than intellectual agreement; it denotes a deep, abiding trust, reliance, and commitment to Jesus Christ. It implies a personal relationship and the acceptance of His claims and authority.
Meaning "to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism." This term refers to the act of water baptism, symbolizing purification, identification with Christ's death and resurrection, and initiation into the Christian community.
Meaning "to save, i.e. deliver or protect (literally or figuratively)." In this context, it signifies spiritual rescue and deliverance from eternal judgment, leading to entry into eternal life and reconciliation with God.
Meaning "to judge against, i.e. sentence." This word denotes condemnation, a pronouncement of guilt, and the subsequent judgment or sentence against one who has rejected the truth of the gospel, leading to eternal separation from God.
Verse Breakdown
"He that believeth and is baptized shall be saved;"
This clause presents the twin conditions for salvation. "Believeth" (G4100, pisteúō) indicates a deep, personal trust and commitment to Jesus Christ. This faith is the foundational spiritual act. "And is baptized" (G907, baptízō) refers to the act of water baptism, which, in the early church, was the immediate and public demonstration of that inward faith and repentance. The result of this belief and obedience is "shall be saved" (G4982, sṓzō), signifying deliverance from sin's penalty and power, and the conferral of eternal life.
"but he that believeth not shall be damned."
This second clause, introduced by "but" (G1161, dé), provides a stark contrast and the alternative outcome. "He that believeth not" (G569, apistéō) refers to those who refuse to place their trust in Christ, demonstrating unbelief or disobedience to the gospel message. For such individuals, the consequence is "shall be damned" (G2632, katakrínō), meaning they will be condemned or sentenced to eternal judgment and separation from God. This highlights the absolute necessity of a positive response to the gospel.
Literary Devices
Mark 16:16 employs several powerful literary devices to convey its profound message. The most prominent is Dichotomy, presenting a stark, absolute contrast between two opposing outcomes: salvation and damnation. This binary choice underscores the critical nature of one's response to the gospel, leaving no room for a middle ground. Closely related is Parallelism, specifically antithetical parallelism, where the second clause directly opposes the first in meaning ("believeth and is baptized... saved" vs. "believeth not... damned"). This structure emphasizes the direct cause-and-effect relationship between belief/unbelief and eternal destiny. The verse also functions as a Conditional Statement, implying "If one believes and is baptized, then salvation follows; but if one does not believe, then damnation follows." This highlights the volitional aspect of faith and the personal responsibility involved. Finally, it serves as a Divine Pronouncement, a declarative statement of ultimate truth and judgment from the resurrected Christ, carrying absolute authority and eternal weight.
Theological and Thematic Connections
Mark 16:16 encapsulates a core theological truth: salvation is contingent upon a personal response to the gospel of Jesus Christ. While faith is presented as the primary and essential condition, baptism is inextricably linked as the outward, obedient expression and public identification with Christ. The verse powerfully articulates the exclusive nature of salvation through Christ and the solemn reality of divine judgment for those who reject Him. It underscores God's justice in holding humanity accountable for their response to His gracious offer of salvation, emphasizing that unbelief is not merely a lack of knowledge but an active rejection that carries eternal consequences. This passage, therefore, serves as a foundational text for understanding the urgency of evangelism and the critical importance of a decisive commitment to Christ.
Reflection and Application
Mark 16:16 calls every individual to a profound and decisive response to the person and work of Jesus Christ. For the believer, it affirms the foundational nature of their faith and the significance of their baptism as a public declaration of that faith and identification with Christ's death and resurrection. It serves as a powerful reminder of the covenant entered into and the new life received. For those who have yet to believe, the verse presents a stark and urgent call to consider the eternal implications of their choice. It underscores that the gospel is not merely good advice but a life-or-death proposition, demanding a personal, transformative trust in Jesus. This passage compels believers to share the gospel with compassion and urgency, recognizing the eternal stakes involved for every person. It also encourages a deeper appreciation for the grace of God that provides salvation through faith, while simultaneously acknowledging the sobering reality of divine justice for those who willfully reject His offer.
Questions for Reflection
FAQ
Is baptism absolutely necessary for salvation according to this verse?
Mark 16:16 states that "He that believeth and is baptized shall be saved." This verse links belief and baptism together. Theologically, most traditions view belief as the primary and indispensable condition for salvation, as salvation is consistently presented as a gift received by grace through faith in Christ throughout the New Testament (e.g., Ephesians 2:8-9). Baptism is understood as an essential act of obedience, a public declaration of faith, and a symbol of spiritual reality (identification with Christ's death and resurrection, cleansing from sin). While the verse connects them, the second part of the verse, "but he that believeth not shall be damned," omits baptism, implying that unbelief alone is sufficient for condemnation. This suggests that while baptism is commanded for believers and is a vital part of Christian discipleship and initiation, it is faith in Christ that ultimately saves.
Does "damned" mean eternal hell?
The Greek word translated "damned" is katakrínō (G2632), which means "to judge against" or "to sentence." In the context of Mark 16:16 and broader biblical theology, this condemnation refers to the ultimate negative consequence of rejecting Jesus Christ. It signifies a state of eternal separation from God and His presence, often described in other scriptures as eternal punishment or destruction (e.g., Matthew 25:46, 2 Thessalonians 1:9). Therefore, "damned" in this verse points to the eternal, irreversible judgment and separation from God that awaits those who refuse to believe in His Son.
Christ-Centered Fulfillment
Mark 16:16 finds its ultimate fulfillment and meaning in the finished work of Jesus Christ. Salvation, whether through belief or signified by baptism, is not earned by human effort but is a gracious gift made possible solely by Christ's atoning sacrifice on the cross and His victorious resurrection. He is the object of the "belief" (G4100, pisteúō) that leads to salvation, for it is His perfect life, substitutionary death, and triumphant resurrection that provide the means for humanity's deliverance from sin and condemnation. Baptism, too, derives its significance from Christ; it is a symbolic act of being "buried with him in baptism, in which you also were raised with him through faith" through the power of God. The "salvation" (G4982, sṓzō) promised is the very rescue Christ accomplished, delivering believers from the dominion of darkness and transferring them into His kingdom (Colossians 1:13). Conversely, the "damnation" (G2632, katakrínō) is the just consequence for rejecting the only One who can save, for Christ Himself declared, "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him". Thus, Mark 16:16 powerfully underscores that Christ is the exclusive way, truth, and life, and humanity's eternal destiny hinges entirely on their response to Him.