In a previous article, we already mentioned the fact that the so-called Marcan ending is regarded as an addition at a later time to the original gospel that ended at 16:8. With the new ending at v. 20, the Marcan gospel was supplied with an ending that is similar to that of Luke. We already showed that there is some dependence between the Marcan longer ending with Luke-Acts especially as regards the signs that will accompany the work of the apostles. The first half of this "longer ending" narrates post-resurrection appearances of the Lord ending with the words of commissioning (v.18). Verses 19-20 can be divided as follows:
- 19 - the ascension of the Lord
- 20 - the Eleven go forth and proclaim the gospel with the accompanying signs
Among the gospels only Mark and Luke have accounts of the ascension of Jesus. John implies it in the words of the Resurrected Lord to Magdalene. But in the Johanine gospel, the Risen Jesus is the Bread "coming down from Heaven" and the one who stands in the midst of the brothers each time they come together on Sunday. Matthew has Jesus the Risen One telling the apostles that He will be with them until the end of time. The Matthaean Jesus is after all Immanu-el, "God with us".
The ascension narrative as found in Mark 16:19-20 is very short and is composed of two key ideas: After Jesus spoke with the Eleven, "he was taken up" and "was seated at the right hand of God". The Lucan account in Luke 24:5--53 compared to this is more elaborate: he specifies a place (Bethany) and a final gesture from Jesus (a priestly blessing) . The verbs for the ascension itself are different from those appearing in Mark. In Acts 1:9-10, Jesus was not only taken upwards, he was borne up into a cloud while the disciples watched. To close the episode, two while-clad man, presumably angels, tell the disciples that Jesus will come back the same way that he has gone up to heaven. Thus, a connection was made between the Ascension and the Parousia in response to an earlier question of the men from Galilee about the establishment of the kingdom (cf. Acts 1:6). Luke's narratives of the ascension is literarily artistic compared to the one found in Mark which reads more like a confessional formula.
The verb used in Mark for the ascent of Jesus into the heavens is the verb analambanomai which in Acts is used when reference is made to the ascension of Jesus (Acts 1:2.22;10:16). Of these instances in Acts, the one in 10:16 is found in a context of a kerygmatic proclamation. In 1 Tim. 3:16, it appears in a confessional formula:
Who (=mystery of our devotion, Christ) was manifested in the flesh,
vindicated in the spirit,
seen by angels,
proclaimed to the Gentiles,
believed in throughout the world,
taken up in glory.
The second phrase used in Mark 16:19 literally goes "and he sat (ekathisen) at the right hand of God". The Greek ek dexion tou theou is a semitism where the particle ek (normally, "from") translates the Hebrew locative "min-". Thus, the risen Jesus is not only taken up into heaven; he was also enthroned "at the right hand" of God. The expression is taken from the Messianic psalm 110:1 which Jesus most probably used in reference to himself. In Mk. 12:36 (|| Mat 22:44; Luke 20:42), Psalm 110:1 is quoted in a controversy with the Jewish religious leaders regarding David's son. Here, Jesus introduces himself as one higher than David, whom David himself calls "my Lord". In Mark 14:62, Jesus responds to the question "Are you the Messiah, the Son of the Blessed One" in the affirmative and follows it up with a combination of Psalm 110:1 and Dan. 7:13. He is the Messiah and the Danielic Son of Man. It was for this answer that he was charged with blasphemy. In Hebrews 1:13, Psalm 110:1 is used by the author to refer to Jesus exalted higher than the angels. Other usages of the phrase include Eph. 1:20; Col 3:1; Heb. 8:1;10:12; 1 Pet. 3:22. Of these, it is interesting to note that in Hebrews, Jesus' exalted position at the right hand of God is associated with his work as High Priest. To a lesser degree, there is a version of 1 Peter 3:22 which shows Jesus at the right hand of God "swallowing down death so that we might be made heirs of life everlasting. (Douay-Rheims-Challoner)."1 Jesus exaltation at the right hand of God does not prevent him from continuing his work for his Church.
Verse 20 shows the Eleven "going forth and proclaiming everywhere". This description is followed by a statement in the genitive absolute explaining that the Lord was working with them and confirming the word with the signs enumerated in vv. 17-18. Thus, whoever the author of the Longer Ending is, he provided the gospel of Mark with a conclusion that harmonizes with what people already knew from the Acts of the Apostles.
Note for Ascension Sunday(Year B)
The confessional characteristic of the description of Jesus' glorification in Mark 16:19 lends itself well as a reading for the Feast of the Ascension. In the Creed we say, "He ascended into heaven and is seated at the right hand of the Father..." The Catechism summarizes the content of 659-6642 in three points. These three points are also the traditional content for a catechism about the Ascension
665 Christ's Ascension marks the definitive entrance of Jesus' humanity into God's heavenly domain, whence he will come again (cf. Acts 1:11); this humanity in the meantime hides him from the eyes of men (cf. Col 3:3).
666 Jesus Christ, the head of the Church, precedes us into the Father's glorious kingdom so that we, the members of his Body, may live in the hope of one day being with him for ever.
667 Jesus Christ, having entered the sanctuary of heaven once and for all, intercedes constantly for us as the mediator who assures us of the permanent outpouring of the Holy Spirit.
