Mark 9
DODDMark 9:30-33
Parallels: Luke 9; Matthew 17
The disciples are offended at the warning Christ gives them of his approaching sufferings. He makes a miraculous provision for paying the tribute money. Mat. XVII. 22, to the end. Mark IX. 30—33. Luke IX.—43—45.
MARK IX. 30. SECT. AND while every one of the spectators was amazed at this stupendous miracle wrought on the child who had been so terribly possessed, and at all the other extraordinary things which Jesus did, our Lord and his apostles left that place, and, setting out on a further progress, they departed from thence, and passed from the mountain on which he had been transfigured, through the rest of Galilee: and Jesus chose to do it as privately as he could; for he was desirous that no one might know [it,] lest the important conversation into which he then entered with his disciples should be interrupted. For while they continued travelling and conversing in Galilee, and especially when they came to the places where they lodged, Jesus taught his disciples² more largely than he had
Mark IX. 30. AND [while they wondered every one at all things which Jesus did,] they departed thence, and passed through Galilee: and he would not that any man should know it. [LUKE IX. —43.—]
31— For [while they abode in Galilee, Jesus] taught his disciples, and said unto them, [MAT. XVII. 22.— LUKE IX. —43.]
² For Jesus taught his disciples.] Mark he might have an opportunity to talk assigns this as the reason why he desired over this subject at large; which shews his journey should be private, viz. that that the continuance or abode in Galilee,
roubled to hear of his approaching sufferings.
done before, what was to befall him. (Compare Mat. xvi. 21; Mark viii. 31; Luke ix. 22; Vol. I. sect. lxxxix.)
And he said unto them, with great solemnity, Apply your ears attentively to these sayings, how disagreeable soever they may be, and let them sink into your hearts; for the Son of man, instead of reigning in that grandeur which you expect, shall very shortly be betrayed into the hands of sinful men, and shall seem for a while to be a helpless prey to their rage; for they shall put him to death in a most cruel and infamous manner; but they shall not finally triumph over him; for after he is thus slain, he shall rise from the dead on the third day, according to the intimations I have often given you. (See Vol. I. p. 144, 347, 478.)
But they were so strongly prepossessed with the expectation of a temporal kingdom, that they understood not this saying, plain as it was, and the sense of it was hid from them, so that they perceived it not; foolishly imagining it inconsistent with what the sacred oracles had declared of the glorious success of the Son of man, and the universal empire he was to establish. (Dan. vii. 14.) And yet they were afraid to ask him what was the meaning of that saying, lest he should upbraid them as unteachable; considering how lately he had given them the like warning before, and how severely he had rebuked Peter for endeavouring to dissuade him from it (sect. lxxxix:) nevertheless, they perceived that their Master foretold his own death; and were exceeding sorry that a Person of so excellent and amiable a character, from whom they had entertained such glorious
mentioned by Matthew, refers to the short stay they made in the places where they lodged; and indeed he could not so conveniently speak to all the twelve while they were actually travelling.
Apply your ears to these sayings.] This seems to me a just translation of Seebs uμuc uc τα κατα υμων πις λογης πιπες, which is literally, Put these sayings to your ears; a phrase which our language will hardly admit. It intimates the propensity they had to withdraw and turn away their ears from such declarations as he was now about to make.
Shall shortly be betrayed, &c.] Mark has expressed it in the present tense, and says The Son of man is delivered; but nothing is more common in the sacred language than to speak of what should certainly and quickly be, as if it was already done. Compare John xii. 31; xvii. 4, 11, 24; Eph. ii. 5, 6; Heb xii. 22; and Rev. xviii. 2, 4.—The explication of many other scriptures depends this obvious remark.
VOL. 2. 4
He pays the tribute by a miracle at Caper expectations, should meet with so unworthy a return. And soon after this, he came with his disciples to Capernaum: and when they were come to Capernaum, the receivers and collectors of the sacred tribute, which was gathered every year through all their cities, came to Peter, and said, Does not your Master, who has the character of so religious a Teacher, pay the usual tribute of the didrachma, or halfshekel, to the service of the temple? And he says, Yes, I know that he uses to pay it, and make no doubt but he will do it now. And when he came into the house, Jesus, who was there before, prevented him, before he could speak of the affair in question, and said to him, What dost thou think, Simon, and what seems fit to thee on this occasion? Of whom do the kings of the earth receive custom or tribute? of their own sons, or of strangers? Peter says to him, Lord it is evident they receive it only of strangers. Jesus said to him, Then the sons, by virtue of their father’s dispensation, are free from the obligation: and, on the like principle, I, as the Son of God, might plead an exemption here, especially as I have not now the sum which is required towards the maintenance of the temple worship. Nevertheless, lest we should offend them, by giving an occasion to imagine that I put any slight on the temple, or lest others from my example should in far different circumstances omit this contribution, I will not debate the matter, but rather work a miracle than fail in the payment. Go therefore to the sea, and when thou comest to the neighbouring shore, throw in a hook, and take the first fish that comes up; and when thou hast he collectors of the sacred tribute.] hus has expressly asserted that each Jews used yearly to pay a didrachma, Hafshekel, the piece of money here toned, to the service of the temple: seph. Antiq. lib. xviii. cap. 9, [al. 12] A custom which probably took its rom the demand of that sum from f the Israelites, whenever they were red; Exod. xxx. 13. And therefore, eza, Casaubon, Hammond, Grotius, any other great critics, I choose to stand this passage as referring to rather than to any civil tax; chiefly because I think, no Salmasius says to t. Milton, p. 259), our 25, 26, can otherwise reader will find an extius here, which re to enlarge any farth • Does not your tribute, &c.] It seems a voluntary thing, than law had establis days it was accounts then somethin lowe
Reflections on the poverty and wisdom of Christ.
when thou hast opened its mouth, thou shalt there find a piece of silver coin, called a stater, which it has just swallowed; take that, and give it to them that collect the tribute, both for me and thee; for thou knowest it will answer their demands for both. Accordingly Peter went, and having caught a fish, he found the money in its mouth, and presently returned and paid it according to his Lord’s command.
IMPROVEMENT.
How slow and untractable were the minds of the apostles, who understood not these plain things when thus inculcated again and again! But, on the other hand, how much integrity does it shew in the historian to record what seemed so little to the honour of himself and his brethren! In this respect, and many others, surely credit rises to the gospel, even by occasion of the infirmities of those to whom it was committed, and out of weakness they are made strong. The lenity of our blessed Lord was truly admirable, that he should bear with such stupidity in his disciples with so much gentleness and patience, and should, with so much earnestness, go on to renew his instructions to them. Let us, however, learn to be upon our guard against the prejudices of worldly interest, since, as we see, they may take such strong hold of minds, in the main upright and pious. And therefore let us earnestly pray that God would give us a greater relish for spiritual and eternal blessings.
It cannot surely become us to seek the grandeur and riches of this world, when our blessed Master was so poor, that he could not pay this little tribute without having recourse to a miracle. Yet this he chooses, rather than to give offence by a refusal, how justly soever he might have pleaded an exemption from it. Let us learn from hence that meekness of wisdom which will teach us to seek the interest of others rather than our own; and
A stater, which it has just swallowed.] The stater was (as appears in part from this text) a piece of coin, in value about two halfshekels, or, according to Dr. Prideaux, near three shillings of our money, though most critics reckon the shekel but about half a crown. (See Drusius on this verse and the 24th.) I see no reason, with Schmidus, to suppose this piece of money was created on this occasion: but supposing, as in the paraphrase, that the fish had accidentally swallowed it (perhaps as it was falling into the water, near some other prey), I cannot forbear remarking how illustrious a degree of knowledge and power our Lord discovered in the case be-
fore us; knowledge, in penetrating into the bowels of this animal, though in the sea; and power, in directing this particular fish to Peter’s hook, though he himself was at a distance. Hardly any circumstance can be imagined more fit to encourage him and his brethren in a firm dependence on Divine Providence. And it is very natural to reflect how easily Christ could, if he had seen fit, have drawn up immense treasures, by this very method, from the heart of the sea: but he intended that his servants should be enriched and adorned in a much nobler manner than with pearls and costly array.
The disciples contend who of them should be greatest.
to consider how we may edify others by the abundance of our good works, rather than how we may excuse ourselves in the omission of any. That extent of knowledge and power which our Lord displayed on this occasion, can never be at a loss for means to repay whatever we may thus sacrifice for his sake.
Mark 9:33
Parallels: Luke 9; Matthew 18
Christ reproves his apostles for their contention who should be greatest; and recommends to them humility and mortification. Mark IX.—33—37, 42, to the end. Mat. XVIII. 1—9. Luke IX. 46—48.
MARK IX. 33.
NOW when Peter was returned from the seaside, and had paid the tribute money with which the fish had supplied him,ᵃ our Lord, from a late occurrence which he had observed among his disciples, took occasion to recommend humility to them: and being in the house with his apostles, that he might naturally introduce the discourse he intended, he asked them, About what were you disputing with each other on the way in so eager a manner, that I could not forbear taking particular notice of it?
34 But, instead of answering him directly, they were confounded with the question, and continued silent, being ashamed to confess the truth; for as they were travelling on the way, a controversy arose among them, [and] they had warmly debated the matter one with another, which of them should be the greatest man in that temporal monarchy, which they assured themselves that Jesus, as the expected Messiah, would erect, whatever sufferings might lie in the passage to it.
35 And Jesus perceiving, notwithstanding their silence, the secret thought of their ambitious heart, and observing the same carnality and emulation to be still working there, when he
MARK IX.—33.
AND being in the house, he asked them, What was it that ye disputed among yourselves by the way?
But they held their peace: for by the way [there arose a reasoning among them, and] they had disputed among themselves, [which of them should be greatest.] [LUKE IX. 46.]
And [Jesus perceiving the thought of their heart,] sat down, and called the
ᵃ When Peter was returned, &c.] In order to remind those who may hear these sections read in a family, of the connection of them, I have generally introduced each with a brief hint at the subject of the former; which, though it makes the
paraphrase on the first verse of a section sometimes much longer than I should otherwise have chosen, yet I hope it may be attended with advantage sufficient to balance that inconvenience.
ing up a little child, exhorts them to humility.
as sat down, called all the twelve about him, and says unto them with great seriousness and earnestness, It is humility that is the way to honour in my kingdom; and therefore if any one would be chief there, let him, in all the offices of condescending friendship to his brethren, be as the last of all, and the servant of all.
Now at the same time, when the disciples were thus called, they came to Jesus, and finding that he knew the subject of their late debate, some of them at length took the liberty of saying, Lord, decide this question, and tell us plainly, who is intended to be the greatest in the kingdom of heaven, and to whom wilt thou commit the chief management of affairs in it?
And, when he had answered the inquiry in the manner related above, Jesus, in order to impress the important maxim yet deeper on their minds, having called to him a little child that happened then to be in the house where they lodged, took and set him by him in the midst of them; and taking him up, and embracing him in his gracious arms, in token of his tender regard, he said unto them, I assuredly declare it to you as a most solemn and important truth, That except ye be converted and turned from these ambitious and carnal views, and become like little children in lowliness and meekness, in a candid teachable temper, and an indifference to the great things of the present life (Psal. cxxxi. 1, 2,) you will be so far from having any distinguished rank among my subjects, that ye shall by no means so much as enter at all into the kingdom of heaven, or be entitled to any of its final blessings. Whoever therefore
Called all the twelve about him.] It is natural to suppose that twelve persons travelling together on foot would form themselves into two or three little companies, while some of them, no doubt, would be attending Christ, and discoursing with him: but our Lord judged it proper, as he was now in the house, that all the twelve should hear this admonition, though they might not all have been engaged in the dispute which occasioned it.
At the same time.] By these words Matthew expressly fixes the connection between this story and that which concluded his xviith chapter. But Clarius seems to refine too much, when he supposes that Christ’s having thus miraculously provided for paying Peter’s tribute with his own, gave umbrage to the rest: yet this precarious turn serves the church of Rome as an argument for the supremacy of the Pope; nor is it wonderful that in so weak a cau they should catch at such a shadow.
He shews the danger of offending any of his
shall humble himself even as this little child, and act with such candour, simplicity, and modesty, as you see in him, He is the person that hereafter will be regarded as the greatest in the kingdom of heaven, and will stand high in its final glories. And whosoever cordially shall entertain this child, [or] shall discover an affectionate regard to any one of such little children, in my name, and for my sake, as one whom I love, and recommend to his care, entertaineth me; for I shall take the kindness as done to myself: and I would have you to remember, that it shall not terminate even there, but (as I have formerly told you, Mat. x. 40, Vol. I. p. 421), whoever thus shall entertain and shew a regard to me, entertains not me alone, but him that sent me,^d even my heavenly Father, who is honoured or affronted as I am respected or slighted. And this regard to the meanest of my servants, I must urge upon you, as of the utmost importance; for (as I just now told you) he that by such a condescension is as the least among you all, He shall be eminently great in my esteem, and be distinguished by peculiar marks of the Divine favour. But whoever shall deliberately do any thing to offend, and to occasion the fall of one of these little ones who believe in me,^e or of any disciple of mine, though he may seem as weak as this infant, will expose himself thereby to such guilt and punishment, that it were better for him he should undergo the most certain and terrible destruction one can imagine, even that a huge millstone^f should be hanged about his neck, and he should thus be thrown headlong into the sea,^g [and] there be drowned in the depth of it.
^d Entertains not me alone, but him that sent me.] Here Christ was interrupted by a speech of John, related Mark ix. 38-41, which is paraphrased and explained below, in sect. xvi. where I have accounted in note ^a for placing it apart.
^e Shall offend one of these little ones, &c.] To offend a person generally signifies (as was observed before, Vol. I. p. 221, note ^c) laying a stumbling block in his way; so that any who should by a scandalous life lead others to think ill of the Christian profession in general, or should by persecution discourage the weak, or by sophistry, had
example, or otherwise, pervert them from the way of truth and goodness, would fall under the weight of this terrible sentence
^f A huge millstone.] So I render μυγος οὐκος, which (as Erasmus, Grotius, Raphelius, and many others observe) properly signifies a millstone too large to be turned, as some were, by the hand, and requiring the force of asses to move it; as it seems those animals were generally used by the Jews on this occasion. See Raphel. Annot. ex Xen. p. 46.
^g Thrown headlong into the sea.] Casanbon and Elsner (Observ. Vol. I. p. 85,
o unto the world because of offences.
Wo unto the world, because of such offences, or scandals as these; for they will bring upon it the most dreadful judgments: indeed, considering the corruption and weakness of mankind, and the various temptations with which they are surrounded, it is, humanly speaking, necessary, or unavoidable, that offences come; but I may well say, Wo to that man by whom the offence cometh, whoever he be, that by avarice, ambition, or any other vicious affection, lays a stumblingblock in men’s way, and makes himself accessory to the ruin of immortal souls, tempting them either to renounce or to despise the gospel; for the time will come when he shall bitterly repent it.
Wherefore let me renew the exhortation which I formerly gave you, Rather to submit to the severest mortifications than to indulge your sinful inclinations, to the scandal of others, and to your own ruin: and, as I then told you in my sermon on the mount h (see on Mat. v. 30, Vol. I. p. 221), If thy right hand offend thee, that is, if any thing dear unto thee as a right hand should be the means of leading thee into sin, rather than indulge it, cut it off, and cast [it] from thee, whatever pain or deformity, or other detriment, might follow from such a loss; for it is much better for thee to enter maimed into eternal life, than having two hands, to go down into the prison of hell, even into that fire which shall never be extinguished: Where their corroding and upbraiding consciences is as a worm, which dieth not,¹ but, with unutterable
ot to mention others, have shewn at large, that drowning in the sea was a punishent frequently used among the ancients, and that the persons condemned had sometimes heavy stones tied about their necks, or were rolled up in sheets of lead. It seems to have grown into a proverb for dreadful and inevitable ruin.
h As I told you in my sermon on the mount.] It will, I hope, be observed, that Matthew, who had before so largely recorded that sermon, gives us again this passage of it on the present occasion; which is one proof, among many others, that our Lord did not think it improper or unnecessary sometimes to repeat what he had then said: (See Vol. I. p. 251,
note c.) And, considering the importance of these maxims, and how little many his hearers were disposed to receive and retain them, it was a valuable instance of his compassion and wisdom.
i Where their—conscience is as a worm which dieth not.] There may indeed be an allusion here to Isa. lxvi. 24 (compare Ecclus. vii. 17, and Judith xvi 17); but the expression had been just and proper without it: and it is observable that some of the ancients expressed the same thought by saying, that the marrow of the backbone did, in a wicked man, turn into a huge and fierce serpent; thereby intimating (by a much finer figure than Elian, who reports it, understood) that their own
Better to lose a foot or an eye than suffer
anguish, still gnaws upon the heart; and where the fire of Divine wrath, which shall penetrate into the very soul of the sinner, is not, and shall not, be quenched throughout all the endless ages of eternity.
And again, if thy foot offend thee, cut it off with as much resolution as thou wouldest part with a gangrened member for the preservation of thy life; for something yet more important is here concerned, and it is better for thee to enter lame into the regions of eternal life and, blessedness, though thou wast ever to continue so, than having two feet to be cast into the incitingnishable fire of hell; Where their tormenting worm dieth not, and where the fire is not quenched, nor the violence of its heat abated through all the ages of eternity.
And, to repeat so wholesome and necessary an admonition a third time, If thine eye offend thee, or would necessarily be the means of leading thee into sin, choose rather with thine own hands to tear it out of its socket, and to cast it away from thee as an abhorred thing, than, by complying with the temptation, to hazard thy far more precious soul; for it is far better for thee to enter into the kingdom of God, [or] into everlasting life and blessedness, with but one eye, even though the other were not to
thought should be their torment, and they should be unable to disarm it by those artifices which had prevailed in the present life; see Ælian, Hist. Anim. lib. i. cap. 51, and Gataker, Antonin. lib. viii. § 58. Since the first edition of this work I have met with an explication of these words in Dr. Rymer’s Representation of Revealed Religion, p. 155, so new to me, and at the same time so considerable, that I could not forbear mentioning it. He supposes that both the worm and the fire are meant of the body, and refer to the two different ways of funeral among the ancients, interment and burning. So that our Lord may seem here to prevent an objection against the permanent misery of the wicked in hell, arising from the frail constitution of the body: as if he should have said, “The body will not then be as it is at present, but will be incapable of consumption or dissolution. In its natural state, the worms may devour the whole, and die for want of nourishment; the fire may consume it, and be
extinguished for want of fuel. But there shall be perpetual food for the worm that corrodes it, perpetual fuel for the fire that torments it.” The words of the Apocryphal writer above mentioned, Judith xvi. 17, greatly illustrate this interpretation; where it is said, The Lord Almighty will take vengeance on the wicked in the day of judgment, putting fire and worms into their flesh, and they shall feel them, and weep for ever.
Though thou wast ever to continue so.] It is certain no man will enter into life halt, maimed, or blind, as the bodies of the saints will be restored in the greatest perfection. I know indeed that, with some latitude in the expression, he may be said to enter halt, or maimed, into life, whose spirit passes from a dismembered body into the regions of the blessed; but it seems to me that the propriety of the phrase is most exactly preserved by taking it as in the paraphrase, and the spirit of the thought is greatly increased by that interpretation.
hall be salted with fire and not be consume.
be restored at the resurrection, but the blemish were to continue for ever, than having two eyes, and all the other members of thy body in the greatest perfection, to be cast into hell, where they will all be full of unutterable anguish, being tormented with everlasting fire. In that dreadful prison of Divine vengeance, where (as I have told you again and again) their worm dieth not, and the fire is not quenched nor abated, but preys perpetually on the miserable sinner that is condemned to it. For as the flesh burnt on the altar has salt rubbed upon it, in consequence of which it burns so much the more fiercely, so every one of those unhappy creatures, the victims of Divine justice, shall be (as it were) salted with fire;¹ and, instead of being consumed by it, shall, in those wretched abodes, continue immortal in the midst of their flames; whereas every acceptable sacrifice shall be seasoned with another kind of salt,ᵐ even that of Divine grace, which purifies the soul and preserves it from corruption.
In allusion to this, you, my disciples, may remember, I have formerly called you the salt
¹ Shall be salted with fire.] Grotius, Spanheim, Gataker, Le Clerc, and Dr. Mill, have abundantly answered the favourite criticism of Scaliger, by which he would here read αυγία instead of αυγι, that it might be rendered, Every offering made by fire shall be salted. The learned and laborious Wolfius has proposed a multitude of interpretations on this text. He and Mons. L’Enfant think it refers to the fiery trial through which Christians must expect to pass: but this neither seems a natural sense of the phrase itself, nor does it so well suit the context, by which it should seem to be a reason why the infernal fire is never quenched. I know it may be answered that it is however a reason why the disciples should practise the mortification required above: but it seems desirable, where it can be done, to interpret the particles in their most usual sense, though sometimes it is necessary (as we have else where observed, Vol. I. page 283, note¹) to recede from it. To suppose, as Dr. Clarke and some others do, that here is a reference to the ambiguity of the Hebrew word חַיָּה, which signifies either to be salted or consumed, seems very unwarrantable; since αλιοθηναῖαι has no such ambi-
guity; not to say how much it would impair the force of the sentence, leading to an idea, the very contrary to what Christ had suggested above no less than three times. ᵐ Every sacrifice shall be seasoned with salt.] It is well known that the mosaic law required this. See Lev. ii. 13. Heinsius thinks that as salt contracts and binds, it was therefore used as an emblem of friendship, which he supposes our Lord afterwards to refer to; and that it was the foundation of the figure by which a perpetual engagement is called a covenant of salt; Numb. xviii. 19. I should rather think it intended as a circumstance of decency, that the meat of God’s table should be salted; and conclude that, if it had any emblematic meaning, it was to recommend to the worshipper an incorrupt heart, seasoned with savoury sentiments of wisdom and piety. Sinners are elsewhere represented as the victims of Divine justice: (Isa. xxxiv. 6; Jer. xii. 3; xlvi. 10; Ezek. xxi. 9, 10; and xxxix. 17.) And good men (as in the end of this verse) are represented in another view, with regard to their consecration to God, as acceptable sacrifices Rom. xii. 1; xv. 16. Compare 1 Peter ii. 5.
VOL. 2.
Reflections on the need of selfdenial and mor
of the earth (Mat. v. 13, Vol. I. p. 212); and, as salt is a very good thing, so will you, if you answer that character, be inestimable blessings to the world, by purifying and preserving it from corruption, and diffusing the savour of that knowledge and grace with which you are seasoned: but, as I added then, if the salt itself be grown insipid, with what will you season it? or what can restore you, if you are corrupted, who should be the means of curing or restoring others? See to it therefore, that you have this excellent salt in yourselves; and, as one instance of it, be careful to maintain peace with each other, and do not give way to those very unbecoming disputes and emulations which have been the occasion of my present discourse.
IMPROVEMENT.
Mat. xviii.1 How deeply is pride rooted in the heart of fallen man; when neither the daily instructions, nor edifying example, of the humble Jesus could prevent it from appearing, even among the apostles themselves, in so mean and unworthy a manner! Still did worldly interest and grandeur so intoxicate their minds, that they seemed even against hope to have hoped for it, and to have found out a strange kind of method of grafting these expectations, even on the very cross of Christ, which was intended to destroy them.
Mark ix. 36 How edifying and affecting are these lessons which the meek and lowly Redeemer gave us, with this little child in his arms, whose example we are required to copy! Lord, give us of thy regenerating grace, that we may do it; that we may be converted, and become as little children, free from avarice and ambition, malice and prejudice! How melancholy is it to think that many, who have by their office been employed to read and explain this lesson to others, and who have not been children in understanding, seem to have learnt so little of it themselves; as if it had never been at all intended for that order of men to whom indeed it was immediately addressed! If there be any such yet remain in the Christian ministry, let them seriously weigh the wo denounced on that man by whom the offence cometh. May the infinite mercies of God be extended to all professing Christians who give themselves up to worldly pursuits and projects; and especially to those who make the church of Christ only a kind of porch to the temple of mammon, and the sacred office itself merely a convenient vehicle for swallowing down riches and honours! May Divine grace deliver us from such fatal snares and form us to
Christ will not have his little ones despised.
that selfdenial and mortification, without which we cannot be the true disciples of Christ; but, after having pierced ourselves through with many unnecessary sorrows here, shall plunge ourselves deep into eternal perdition!
May these repeated and dreadful representations of future misery, which we have now been reading, impress our souls in a becoming manner! Blessed Jesus! thou bringest good tidings; yet which of the prophets under the legal dispensation ever represented the terrors of the Lord in so awful a-light as that in which thou hast placed them! Let none of thy ministers be afraid to imitate thee herein! nor let any of thy followers presume to censure them for it! May we all be effectually warned to flee from the wrath to come; and, as we would not another day be salted with fire, may our hearts now be seasoned with thy grace! and may we, by a modest and peaceful, a benevolent and useful life, be daily bearing a testimony to it, and, as the salt of the earth, may be labouring to cure the growing corruption of the world about us!
Mark 9:38
Parallels: Luke 9
Christ reproves John for prohibiting one who ce his name, because he was not of their comp 38—41. Luke IX. 49, 50.
MARK IX. 38.
IN the midst of the preceding discourse, relating to humility and selfdenial, the apostle John (whether desirous of diverting him from a subject which he could not hear pursued without some consciousness of having deserved blame, or thinking it might receive some farther illustration by his remarks upon the case that he should mention) interrupted our Lord,ᵃ and answered him, when he had just been urging a readiness to receive one of the least of his servants in his name (Mark ix. 37, p. 20), by saying, Master, while we were in our late progress, we saw one casting out demons in thy name,ᵇ who does not follow us, nor converse with us as brethren: and we forbade him to do it any more, because he does not follow thee among us, and never had, as we apprehend, any regular commission from thee, and so might possibly have proved an occasion of neglect or reproach to the rest of thy disciples.
ᵃ Interrupted our Lord.] I have inserted this story apart here, that the thread of the preceding discourse might not be broken; that the xciii. section might not be lengthened beyond due bounds; and that I might have room to illustrate and improve this passage, which, though short, has both its difficulty and its use.
ᵇ Casting out demons in thy name.] Probably this was a case something resem-
bling that of the sons of Sceva (Acts xix. 13—16); and God might see reason now to grant that efficacy to their adjurations, which he afterwards denied, when the evidences of the gospel were proposed so much more distinctly and fully, after the descent of the Spirit. Dr. Clark supposes that he was one of John the Baptist’s disciples.
is not to be forbidden.
But Jesus said unto him, Do not forbid, or go about to hinder him at present; for, by thus making use of my name, he appears to have some reverence and regard for me, and will not therefore set himself against me; since there is no man who shall be seen to work such a miracle in my name, that can quickly, or on any slight occasion, speak evil of me, or say any thing dishonourable of that name for which he professes such a regard: And be that regard ever so imperfect, I would not discourage one who acts thus now: for, with respect to such, and in a case like this, I may use a proverb, (the reverse of that which I mentioned on a different occasion) and say, Whosoever is not against us, is for us; and therefore I would by no means condemn a man for doing that by which the kingdom of Satan is in fact weakened, and my name glorified, though he have not my immediate and express commission. I rather take it in good part, as I am willing to do any thing that looks like a token of esteem and affection to me, be it ever so inconsiderable; for, as I formerly told you (Mat. x. 42, Vol. I. p. 421), whoever shall present you with a cup of cold water only in my name, that is, because you belong to Christ, verily I say unto you, He shall not lose his proportionable reward. And so he went on to warn them of the danger of offending any of the weakest of his disciples, in the manner recounted and explained above. (See Mark ix. 42, p. 20.) And when he had concluded that discourse he not long after quitted Galilee. Compare Mat. xix. 1, sect. cxxxv.
*Whosoever is not against us, is for us.] Our Lord had formerly said (Mat. xii. 30), He that is not with me, is against me; thereby giving his hearers a just and necessary admonition that, on the whole, the war between him and Satan admitted of no neutrality, and that those who were indifferent to him would finally be treated as his enemies. (See sect. lxi. Vol. I. p. 339.) But here, in another view, he very consistently uses a different and seemingly opposite proverb, the counterpart of the former, directing his followers to judge of men’s characters in the most candid manner,
and charitably to hope that they who did not oppose his cause wished well to it; a conduct peculiarly reasonable, when his cause lay under so many discouragements. Probably many who now concealed their regard to him were afterwards animated courageously to profess it, though at the greatest hazard. I cannot, with Mr. Baxter, think an express declaration of regard to Christ to have been more necessary in the former case than now; but it is most obvious that Christ requires us to be more rigorous in judging ourselves, than he allows us to be in ‘ud in each other.
Reflections on an envious and censorious temper.
IMPROVEMENT.
Tr is sad that the spirit which remains in so many Christians, and in this instance appeared even in the beloved Saint John, should (as the apostle James expresses it) lust unto envy : (Jam. iv. 5.) How ill does that spirit become a disciple, and much more a minister of the benevolent Jesus ! The apostle Paul had learnt, and taught, a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies (Phil. i. 18). To seek our own glory, is not glory (Prov. xxv. 27) ; and to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor.
Christ here gives us a lovely example of candour and moderation : he was willing to put the best construction on dubious cases, and to treat those as friends who were not avowed and declared enemies. Perhaps in this instance it might be a means of overcoming a remainder of prejudice, and perfecting what was wanting in the faith and obedience of the persons in question ; at least it suited the present state of things, in which men are to be judged of by their professions and actions, as their hearts cannot immediately and certainly be known.
But let us judge ourselves with greater severity, remembering there is an approaching day, in which the secrets of all hearts will be made manifest ; in which those, who have indeed been neuters in the war between Christ and Satan, will be treated as enemies ; and those other words will be fulfilled, He that is not with me, is against me ; and he that gathereth not with me, scattereth abroad. (Mat. xii. 30, and Luke xi. 23.)
In that day, may the sincerity of our hearts be discovered, and then we may rejoice in this repeated assurance, that the least of our services shall be kindly remembered, and abundantly rewarded according to the riches of Divine bounty and grace.