Mark 9

Mark 9:3

[a] fuller on earth] It is possible there may be a meaning in the phrase ἐπὶ τῆς γῆς which is not ordinarily taken notice of, yet, because it is but a conjecture, I have neither put it into the margent nor paraphrase, but only left it to be mentioned here. The fuller, whose work it is to cleanse and dress cloth, doth for these purposes use a kind of earth, which is therefore ordinarily known by the name of fuller’s earth, which hath a special cleansing whitening faculty in it beyond all other things. This, it is possible, may be here looked on in the description of the whiteness of the appearance of Christ’s garments, that it was so pure a degree of white that no fuller, by or with earth, could be able to whiten any thing so. And though the preposition ἐπὶ do not favour this interpretation, yet the promiscuous uncertain use of prepositions among sacred writers is so observable, that it may take off much of that one objection. For thus is ἐπὶ used, Acts iii. 16, in the sense of διὰ, ἐπὶ τῇ πίστει, by faith, as by a means. And if it be so rendered here, it will bear this sense, No fuller, by or by means of earth, can so whiten any thing. So 1 Cor. viii. 10, ἐπὶ τῇ σῇ γνώσει, by thy knowledge. Otherwise it is used for with, Phil. i. 3, ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν, cum omni memoria vestri, saith R. Stephanus, with every remembrance of you. And that rendering will agree to this sense also. But the truth is, neither of these three examples comes perfectly home to it, they being in the dative, this in the genitive case; and so I leave it as a conjecture, and only add, that in Theophrastus’s character of a niggardly person, πολλὴ γῆ signifies much of this fuller’s earth. Πρὸς τοὺς γναφάις διατεινόμενος, ὅπως τὸ ἱμάτιον αὐτοῖς ἕξει πολλὴν γῆν, ἵνα μὴ ῥυπαίνοιτο ταχύ, “He earnestly entreats the fullers that his garment may have a great deal of earth, that it may not be sullied quickly.”

Mark 9:11

And upon occasion of what they saw and heard in the mount, (see note [a] on Matt. xvii.) they asked Christ, saying, Is it not resolved by all that are skilled in the prophecies of scripture, that Elias must come before that great day that Moses and Elias talked of with thee? 12, 13. And he answered them, saying, It is no doubt prophesied of Elias, Mal. iv. 5, that he should come before the great and terrible day of the Lord, that is, the destruction of the Jews, on purpose to convert and deliver them from it, ver. 6. But let me tell you, John Baptist is this Elias; and he, ye know, is come already as well as I, and they have used him as Ahab used Elias when he was here on earth, stood out obdurate against all his threats; and as they have done with him, so shall they deal with me, persecute, despise, and put me to death, according to the predictions of the old prophets concerning the Messiah, and as was intimated by John Baptist in those words of his, Behold the Lamb of God, that taketh away the sins of the world, meaning that I should bear your punishments as a lamb, be sacrificed, and slain by and for you. See Matt. xvii. 11, 12.

Mark 9:18

[b] teareth him] Ῥήσσω, which signifies to break, or rend, Matt. vii. 6. and ix. 17, Mark ii. 22. Luke v. 37, (and to break out, Gal. iv. 27, that is, to speak, ἐκρήξαι φωνὴν, φράσαι λόγον, saith Hesychius, and ῥηξάτω, κραξάτω,) signifies also to beat, or throw down, upon, or against the ground, and is by ᾽Tertullian according to that latitude of the word

Mark 9:19

He said to his disciples, or, In his answer to the man he said to his disciples: see Matt. xvii. 17.

put him into a fit,

What do ye dispute among yourselves? according to some copies, which read, abrous, not abrous. it throws him down. Or, he answereth and saith to them: for the King’s MS. reads, ἀνσκριθεῖς, ἀποῖς λέγει. boiled within him, troubled him.

Mark 9:20

[c] tare him] What is the full notion of ἐσπάραξεν may be seen by the ancient grammarians. Σπάραγμα, ζεσμός, ταραχή. Σπαρασσόμεθα, ζεόμεθα, ταραττόμεθα, saith Phavorinus out of Hesychius. The word signifies such a stir or tumult within one, as in a pot or caldron is joined with boiling or seething, and produceth a froth or foam at the top; and so is a clear description of an epilepsy, which doth so boil within as to cause a foaming at the mouth, both here and Luke ix. 39. Some manuscript copies read ἐτάραξεν for it, troubled, disquieted, put him in a commotion.

Mark 9:24

[a] looked up] The word ἀναβλέπω joined with εἰς οὐρανόν, to heaven, signifies to look up, or lift up the eyes that way. So Matt. xiv. 19, Mark vi. 41. and vii. 34, Luke ix. 16; and thus it is used of persons that did see, nay, being spoken of them, it is sometimes used in that sense, without εἰς added to it, as Luke xix. 5, Christ’s looking up is his looking up to the tree, the mention of Zacchaeus’s climbing up to the tree intimating it as clearly as if it had been expressed. And Luke xxi. 1. it is simply to see or behold, being spoken of Christ, who sitting over against the treasury, Mark xii. 41, ἀνέβλεψε, looked upon them that cast in &c. But the word is generally used of blind persons, and then signifies recovering of sight: see Matt. xi. 5. xx. 34, Mark x. 51, 52. Luke vii. 22. xviii. 41—43. John ix. 11. 15. 18. Acts ix. 12. 18, and xxii. 13. So ἀνάβλεψις is recovering of sight, Luke iv. 18. And therefore in all reason it must in these two places also be so interpreted.

Mark 9:26

And he fell into a sore fit of epilepsy, and therewith was for ever freed of the disease.

recovered.

his disciples, thinking verily that they were not able to cure this disease, asked in private what the reason was.

Mark 9:28

[d] why] “Or here must signify διὰ τί; wherefore? see note [c Luke vii; and so the King’s MS. reads it, διὰ τί ἡμεῖς, and the ancient Greek and Latin MSS. and others in like manner.

Mark 9:29

And he told them, that to the curing of this disease they ought to have fasted and prayed, and their not using that means (which they ought to have used) was it that made them not able to do it, and that was the culpable omission which he reprehended in them, ver. 19. See Matt. xvii. 21.

and Christ now determined to be more private, seeing and telling his disciples how little good was now likely to be done by his further miracles, it being certain that the chief of the Jews would, instead of

put him into a great disquiet, world overafter.

Mark 9:37

The losing of life here, if it happen by an unchristian desire to save it, or however, everlasting death, is so great a loss, that nothing else is worth having which is so purchased.

Mark 9:38

See notes [m] and [n] on Matt. xvi. ### CHAP. IX. a In this generation, Matt. xxiv. 34, before the death of some that are here, particularly of John, John xxi. 22, shall be that famous coming of Christ as a king, for that act of revenge upon his crucifiers and destroying the Jewish state: see note [c] on Matt. iii., note [a] on Matt. xvii., and note [b] on Matt. xxiv. b changed into another form or manner of appearance before them. c said to Jesus, Lord, what a blessing is this to us to be made partakers of this dignity! let us abide here always. And not knowing what to speak, being, together with his transportation of joy, in a great fright also, (as the rest of them were, so that they fell on their faces, Matt. xvii. 6,) he spake he knew not what, saying, We will make three tents or tabernacles; one for thee and us, &c.

Mark 9:40

For he that goes out into the field, doth always take one part or other; and his not engaging against me, as is evident by his using, not blaspheming my name, is an argument infallible that he is on my side, believes in my name, which he makes use of to such purposes.

Mark 9:41

For it is not only the great eminent performances, those which are in you my constant attendants and disciples, which is accepted by me, but every the least degree of sincere faith and Christian performance, (proportionable but to the expressing the least kindness, giving a cup of water to a disciple of mine for being such,) shall be accepted and rewarded by me.

Mark 9:42

And on the other side, he that shall oppose me in the least degree, discourage the meanest Christian, hinder his progress in Christianity, his condition is so sad, that as it were much better for him never to have been born, so being born it were a preferment to him to be annihilated again. 43-48. It is a sad thing that Christians should, by any temptations or occasions whatsoever, be aliened from Christ; yet such things are to be looked for; and therefore the great misery of it and infelicity lies upon them that do contribute any thing towards it (see Matt. xviii. 7). And therefore, if any thing that is most near unto thee, most useful, or necessary to thy secular concernments, be a means to alien thee from the service and confession of Christ, part with it most readily and speedily; thou hadst better lose that and (after whatever sufferings here) inherit heaven eternally, than (after whatever temporal enjoyments here) to be thrown into hell, where the remorse for such folly, and the sharp torments attending it, shall never be at an end.

Mark 9:49

[e] salted] The word ἀλίζομαι is made answerable to the Hebrew ח״ה, and is, Isaiah li. 6, set by Symmachus to signify consumed, in like manner as the ὁλοκαύτωμα, the whole burnt offering is consumed, burnt all of it with fire; which is answerable to the πῦρ ἄσβεστον, unquenchable fire going before; and so the meaning of this expression will be here, that that first sort of men, the apostates, or wicked carnal Christians, the subject of the former verses (to which therefore the universal particle πᾶς, every one, is to be restrained, as in scripture it is frequent to restrain it) shall be used as the burnt offerings are, they shall have fire instead of salt; but the pious-minded Christian, like the minchah, shall have the 8 salt, the grace of God and Christian doctrine; and by God’s