[6215] I may here state that I accept the genuineness of the concluding portion of St. Mark (xvi. 9-20). If, on internal grounds, it must be admitted that it reads like a postscript; on the other hand, without it the section would read like a mutilated document. This is not the place to discuss the grounds on which I have finally accepted the genuineness of these verses. The reader may here be referred to Canon Cook's Revised Version of the first three Gospels,' pp. 120-125, but especially to the masterly and exhaustive work by Dean Burgon on The last twelve verses of the Gospel according to St. Mark.' At the same time I would venture to say, that Dean Burgon has not attached sufficient importance to the adverse impression made by the verses in question on the ground of internal evidence (see his chapter on the subject, pp. 136-190). And it must be confessed, that, whichever view we may ultimately adopt, the subject is beset with considerable difficulties.
[6216] Acts xii. 12.
[6217] 1 Cor. xv. 4-8.
[6218] I have purposely omitted detailed references to, and refutation of the arguments of opponents.
[6219] St. John xx. 9.
[6220] St. Matt. xxvii. 62-66.
[6221] But it must be truthfully admitted that there is force in some, though not in all, the objections urged against this incident by Meyer and others. It need scarcely be said that this would in no way invalidate the truth of the narrative. Further than this, which we unhesitatingly state, we cannot at present enter on the question. See pp. 636, 637.
[6222] The statement of the two on the way to Emmaus (St. Luke xxiv. 21): But we trusted that it was He Which should redeem Israel,' refers only to the disappointment of their Jewish hopes of a present Messianic Kingdom.
[6223] It can scarcely be supposed, that their whole ideas of his Messiahship had in those few hours undergone a complete change, and that in a philosophico-rationalistic direction, such as would have been absolutely and wholly foreign to minds and training like theirs.
[6224] St. Mark xvi. 10.
[6225] But even if a belief in His Resurrection had been a requirement in their faith, as Keim rightly remarks, such realistic demonstration of it would not have been looked for. Herod Antipas did not search the tomb of the Baptist when he believed him risen from the dead - how much more should the disciples of Christ have been satisfied with evidence far less realistic and frequent than that described in the Gospels. This consideration shows that there was no motive for inventing the details connected with the history of the Resurrection.
[6226] So Josephus (Ant. xi. 1. 2), and, to show that this was not a rationalistic view, Baba Mets. 65 b, Ber. R. 48. Later traddition (Tos. to b. Mets.; Bemidb. R. 10), indeed, seems to admit the literal eating, but as representing travellers, and in acknowledgment of Abraham's hospitality. Onkelos simply renders literally, but the Targum Pseudo-Jon. seems purposely to leave the point undetermined.
[6227] This is well argued by Weiss, Leben Jesu, vol ii. p. 608.
[6228] Gal. i. 18.
[6229] This is conveyed by the verb storo.
[6230] Acts xvii. 32.
[6231] 1 Cor. xv. 14, 15, 17.
[6232] The whole subject of miracles requires fuller and clearer treatment than it has yet received.
[6233] Such as this, how with pierced Feet He could have gone to Emmaus.
[6234] This argument might, of course, be variously elaborated, and the account in the Gospels represents as the form which it afterwards took in the belief of the Church. But (a) the whole Vision-hypothesis' is shadowy and unreal, and the sacred writers themselves show that they knew the distinction between visions and real appearances; (b) it is impossible to reconcile it with such occurrences as that in St. Luke xxiv. 38-43 and St. John xxi. 13, and, if possible, even more so, to set aside all these details as the outcome of later tradition, for which there was no other basis than the desire of vindicating a vision; (c) it is incompatible with the careful inquiry of St. Paul, who, as on so many other occasion, is here a most important witness. (d) The theory involves the most arbitrary handling of the Gospel-narratives, such as that the Apostles had at once returned to Galilee, where the sight of the familiar scenes had kindled in them this enthusiasm; that all the notices about the third day' are to be rejected, &c. (e). What was so fundamental a belief as that of the Resurrection could not have had its origin in a delusive vision. This, as Keim has shown, would be incompatible with the calm clearness of conviction and strong purpose of action which were its outcome. Besides, are we to believe that the enthusiasm had first seized the women, then the Apostle, and so on? But how, in that case, about the 500 of whom St. Paul speaks? They could scarcely all have been seized with the same mania. (f) A mere vision is unthinkable under such circumstances as the walk to Emmaus, the conversation with Thomas, with Peter, &c. Besides, it is incompatible with the giving of such definite promises by the Risen Christ as that of the Holy Spirit, and of such detailed directions as that of Evangelising the world. (g) Lastly, as Keim points out, it is incompatible with the fact that these manifestations ceased with the Ascension. We have eight or at most nine such manifestations in the course of six weeks, and then they suddenly and permanently cease! This would not accord with the theory of visions on the part of excited enthusiasts. But were the Apostles such? Does not the perusal of the Gospel-narratives leave on the impartial reader exactly the opposite impression?