Mark 9

Mark 9:2

2.— tempting him.] Trying to ensnare Him with captious questions. Dr. S. Clarke.

Mark 9:6

6.—he wist not what to say;] He was overcome by the different passions of fear and joy, so that he did not consider the impropriety of what he said. Bp. Mann.

Christ casteth out a deaf and dumb spirit. Anno DOMINI 23. out of the cloud, saying, This is my beloved Son: hear him.

Mark 9:10

10.—what the rising from the dead should mean.] They questioned not the general resurrection, for that all the Pharisees believed, Acts xxiv. 15; nor could they be ignorant of the meaning of the raising of a particular person from the dead, for they had seen an example of it at the gates of the city Nain; but, being taught out of their law, that “Christ was to abide for ever,” John xii. 34, they knew not how to reconcile this with His death and resurrection which He foretold. Dr. Whitby.

Mark 9:11

11.— shall put away his wife.] It is remarkable, that St. Mark here, and St. Luke at chap. xvi. 18, mention no exception made to this precept; and St. Paul, at 1 Cor. vii. 10, 11, seems to do the same; whereas St. Matthew, both in chap. v. 32, and in xix. 9, has added, “except it be for fornication,” which in a wife is adultery. This difference is very important; but, as St. Matthew is generally more exact and precise in material points than the other evangelists, it is probable that the exception, which he has inserted, is to be understood, though not expressed, in these corresponding passages of St. Mark and St. Luke. Bp. Pearce.

Mark 9:12

12.— if a woman shall put away her husband.] The practice of divorcing the husband, unwarranted by the law, had been, as Josephus informs us, introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband; which example was afterwards followed by others. By law it was the husband’s prerogative to dissolve the marriage; and the bill of divorce, which he was enjoined to give her, was to serve as an evidence that she had not deserted her husband,

Mark 9:15

15.—were greatly amazed.] Surprised and overjoyed at His quick return. Dr. S. Clarke. Or, perhaps, some remains of the glory remained on His countenance after His transfiguration, as was the case with Moses on descending from mount Sinai, Exod. xxxiv. 29. Bp. Pearce.

Mark 9:17

17.—which hath a dumb spirit;] He was deaf as well as dumb, ver. 25. At Matt. xvii. 15, he is called a lunatick. Bp. Pearce. See note there.

Mark 9:18

18.—he teareth him:] Convulses him violently. Dr. S. Clarke.

Mark 9:23

23.—If thou canst believe.] If thou have but true faith, there is nothing so difficult which God is not able and willing to do, for those who sincerely and heartily believe on Him. Dr. S. Clarke.

Mark 9:24

24. And straightway the father &c.] This struggle in the father’s heart, between solicitude for the preservation of his child, and a kind of involuntary distrust of Christ’s power to heal him, is here expressed with an air of reality which could hardly be counterfeited. Archdeacon Paley. He exhorteth to humility, and not to give offence.

Anbo DOMINI 32. 30 ¶ And they departed thence, and passed through Galilee; and he would not that any man should know it.

Mark 9:30

30.—would not that any man should know it.] He chose to conceal Himself from the multitude; for His thoughts and discourse were employed upon His sufferings; and to pursue these reflections and instructions He desired leisure and privacy. Abp. Newcome.

Mark 9:32

32.—they understood not] Having their minds still intent on worldly prosperity. Dr. S. Clarke.

Mark 9:34

34.—who should be the greatest.] St. Matthew adds, “in the kingdom of heaven.”

Mark 9:38

38. And John answered &c.] It appears that these three verses, 38, 39, 40, are inserted in the midst of Christ’s speech, ver. 37—41. St. Matthew and St. Mark observed a regular order of narration less than the other Evangelists. Le Clerc.

—one casting out—in thy name.] Perhaps this was one of St. John the Baptist’s disciples, to whom the gift of miracles might be granted, in order to prepare the way for the Messiah. Dr. Whitby.

Mark 9:39

39.—Forbid him not: for &c.] Ye ought not to discourage any one whom you find promoting the doctrine of the Gospel: for assuredly he has some respect and honour for Me; it can hardly be, that one who casts out devils in My name, should speak evil of that name by which he performs his miracles. Dr. S. Clarke.

Mark 9:41

41.—shall give you a cup of water to drink in my name.] In our temperate climats we scarcely understand

out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

Mark 9:45

45.—into the fire that never shall &c.] Into that place of eternal torment, where will be nothing but fruitless remorse and endless punishment. Dr. S. Clarke.

Mark 9:46

46.—their worm dieth not, &c.] Allusion seems here to be made to the worms which preyed upon the unconsumed carcasses in the valley of Hinnom. From these sensible images our Saviour described hell, as from these sensible image of reclining on Abraham’s bosom, &c. He described heaven. By the expression “that dieth not,” He sufficiently marks the duration of the punishment of the wicked. Bp. Lowth.

Christ’s answer concerning divorce.

Anno DOMINI 32. one eye, than having two eyes to be cast into hell fire:

Mark 9:49

49. For every one shall be salted &c.] This passage is confessedly difficult. For, in the present state of things, he that will offer himself to the service of God must expect to fall a sacrifice to the fire of persecution. As, therefore, every sacrifice is first prepared with salt, before it is consumed by fire; so ye must first hold yourselves prepared by the salt of a spiritual life, to sacrifice all the honours and advantages of the world. Bp. Mann. The afflictions and painful sacrifices, which the practice of piety and the profession of true Christianity cost, are here compared to fire, and to a fire which, with respect to the soul, has the same virtue and use that salt has with respect to meats; namely, the prevention of corruption. This sentence does not refer to the verse immediately preceding, but to the precept (ver. 43, &c.) of cutting off and parting with every thing that is an obstacle to salvation. Beausole. Or, according to other opinions, the term “every one,” refers to the preceding verse, and means every wicked man. Every wicked man shall be salted or seasoned with fire itself, so as to become unconsumable, and shall endure for ever to be tormented. Dr. Lightfoot. Or, every wicked man shall be consumed by fire, as every sacrifice is salted by salt. Dr. S. Clarke.

Mark 9:50

50. Salt is good.] See notes on Matt. v. 13.

— Have salt in yourselves.] That is, be examples of every virtue, particularly of humility and brotherly love, to those whom ye are to instruct and convert—“and have peace one with another.” He seems to refer to the dispute which the Apostles had, ver. 33, 34, respecting which of them should be the greatest. Bp. Pearce.

By salt is meant grace, spiritual wisdom, and virtue;

and, if that do but rule and sway in our hearts, we shall then endeavour “to live peaceably with all men.” If we have salt in ourselves, that is, if we be wise, we shall then certainly “have peace one with another.” Abp. Tillotson.

Chap X. ver. 1. And he arose from thence, &c.] For further notes on the matters contained in this chapter, see Matt. xix, xx, and other passages referred to in the margin.