Interpreting Mark 16:17-18 Signs And Wonders
Interpreting Mark 16:17-18: Signs and Wonders
Mark 16:17-18 states, "And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover" [1]. This passage is part of the longer ending of Mark, which some scholars consider to be a later addition to the original text.
Literary Context
The passage is situated within the conclusion of Mark's Gospel, where Jesus gives final instructions to his disciples before ascending to heaven. The preceding verses (Mark 16:15-16) command the disciples to preach the gospel to all creation and to baptize those who believe. The signs mentioned in verses 17-18 are thus closely tied to the missionary task and the spread of the gospel [2].
Historical Setting
The historical setting of Mark's Gospel is generally considered to be the late 1st century AD, with the intended audience being likely Gentile Christians in Rome or another urban center [3]. The passage reflects the early Christian community's experience of miraculous signs and wonders accompanying their preaching and missionary work.
Key Terms
The term "signs" (Greek: σημεῖα, semeia) is a crucial concept in Mark 16:17-20. In the biblical context, signs often refer to miraculous events that authenticate a divine message or commission. The pairing of "signs and wonders" is a common biblical idiom, used to describe God's mighty acts (Deuteronomy 7:19; 28:46) [4, 6].
Major Exegetical Decisions
One major exegetical decision concerns the interpretation of the signs listed in Mark 16:17-18. Are these signs to be understood as literal, ongoing manifestations of divine power, or are they symbolic or limited to a specific historical context? The text itself does not provide explicit guidance on this question.
Range of Interpretations
Interpretations of Mark 16:17-18 vary widely across different Christian traditions. Some, like John Calvin, emphasize the importance of miracles in authenticating the gospel message, but also caution against misinterpreting the purpose of such signs [5]. Others, such as Charles Hodge, view the passage as indicating a continuation of miraculous gifts in the early Christian church, which eventually ceased as the church matured [8].
The Catholic tradition, as represented by Thomas Aquinas, understands miracles as a manifestation of divine power, which can occur in various contexts, including the sacraments [7]. In contrast, Maimonides, a Jewish scholar, is skeptical of miracles as a means of authenticating prophecy, emphasizing instead the direct experience of God's revelation [9].
Function in Tradition
Mark 16:17-18 has played a significant role in shaping Christian theology and practice, particularly in the areas of pneumatology and missiology. The passage has been invoked in debates over the continuation of miraculous gifts in the church, with some traditions emphasizing the ongoing relevance of these signs [8].
The passage has also been used to support the idea of divine protection and provision for believers, as seen in the promise that "if they drink any deadly poison, it will not hurt them." However, this promise has been interpreted in various ways throughout history, with some understanding it as a literal guarantee of physical protection, while others see it as a more nuanced expression of God's care for his people.
Sources
- Mark “Mark 16:17 (YLT) — `And signs shall accompany those believing these things; in my name demons they shall cast out; with new tongues they shall speak;”
- Treasury of Scripture Knowledge “Mark 16:6 cross-references: Psalms 71:20, Psalms 105:3, Proverbs 8:17, Matthew 12:40, Matthew 14:26, Matthew 28:4, Mark 1:24, Mark 9:9, Mark 10:34, Luke 24:4, Luke 24:20, Luke 24:46, John 2:19, John 19:19, Acts 2:22, Acts 4:10, Acts 10:38, 1 Corinthians 15:3, Revelation 1:17”
- Mark (Protestant academic) “Tyndale House on Mark 8:11: 8:11 The antagonism of the Pharisees was persistent (2:16-18, 24; 3:6; 7:1-5; 10:2; 12:13, 15). The request for a sign is at times acceptable (Judg 6:36-40; 2 Kgs 20:8-11; Isa 7:10-12; see also John 2:18-19), but in this case it was obstinate testing of God. • The sought-after sign was not a healing, an exorcism, a raising from the dead, or a nature miracle, for there had been many of these already, and Jesus’ ability to work such signs was well known (Mark 1:32-34, 45; 3:7-12; 6:53-56) even to the Pharisees (3:22). What they sought was a miraculous sign from heaven”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 7:19: 7:19 The familiar word pair signs and wonders signifies the miraculous deeds God performed to induce fear in his enemies and to inspire awe and praise in his people (see 6:22). • strong hand and powerful arm: See study notes on 4:34 and 8:2.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 9: of lies? The proper course, therefore, is, in the first instance, to ascertain and examine the doctrine which is said by the Evangelist to precede; then after it has been proved, but not till then, it may receive confirmation from miracles. But the mark of sound doctrine given by our Saviour himself is its tendency to promote the glory not of men, but of God ( John 7:18 ; 8:50 ). Our Saviour having declared this to be test of doctrine, we are in error if we regard as miraculous, works which are used for any other purpose than to mag”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 28:46: 28:46 sign and warning (literally sign and wonder): This expression indicates God’s miraculous acts that arrest the attention of those who witness them and attest to his power and sovereignty (see 6:22). They are intended to produce intense fear among his own people.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Way in Which Christ Is in This Sacrament, Art. 8: Article: Whether Christ's body is truly there when flesh or a child appears miraculously in this sacrament? I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. And this seems to happen when to one person it is seen under the species o”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: a process of moral suasion, in primâ facie certain from the whole narrative and from the nature of the case. The Holy Ghost was poured out abundantly, as the Apostle tells, in fulfilment of the prophecy of Joel. Three classes of effects immediately followed. First, miracles; that is, external manifestations of the immediate power of God. Secondly, the immediate illumination of the minds of the Apostles, by which they were raised from the darkness, prejudices, ignorance, and mistakes of their Jewish state, into the clear comprehension of ”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Foundations of the Torah 8:3: Therefore, if a prophet arises and attempts to dispute Moses' prophecy by performing great signs and wonders, we should not listen to him. We know with certainty that he performed those signs through magic or sorcery. [This conclusion is reached] because the prophecy of Moses, our teacher, is not dependent on wonders, so that we could compare these wonders, one against the other. Rather we saw and heard with our own eyes and ears as he did. To what can this be compared? To witnesses who gave testimony concerning a matte”