Mark 9

Mark 9:14-29

In this chapter we have, 1. Christ’s transfiguration upon the mount, ver. 1-13. 2. His calling the devil out of a child, when the disciples could not do it, ver. 14-29. 3. His prediction of his own suffering: and death, ver. 30-32. 4. The check be given to his disciples for disputing who should be greatest, ver. 33-37. And to John, for rebuking me who can not dwell in Christ’s name, and did not follow with them, ver. 38-41. 5. Christ’s discourse with his disciples of the danger of offending one of his little ones, ver. 42. and of indulging that in ourselves which is an offense, and an occasion of sin to us, ver. 43-50. most of which passages we had before, Mat. xvi. and xviii.

1. AND he said unto them, ‘Verily I say unto you, what shall not taste of death, ’till they have seen the kingdom of God come with power. 2. ¶ And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and ‘he was transfigured before them. 3. And his raiment became shining, ’exceeding white as snow; so as no fuller on earth can white them. 4. And there appeared unto them Elias, with Moses: and they were talking with Jesus. 5. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6. For he will not what to say, for they were sure afraid. 7. And there was a cloud that overshadowed them: and ‘a voice came out of the cloud, saying, ‘This is my beloved Son: ‘hear him. 8. And suddenly when they had looked round about, they saw no man any more, save Jesus only with themselves. 9. And as they came down from the mountain, ‘he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11. ¶ And they asked him, saying, Why say the scribes that ‘Elias must first come? 12. And he answered and told them, Elias verily cometh first, and resteth all things, and ‘how it is written of the Son of man, that he must suffer many things, and be fit at nought. 13. But I say unto you, that ‘Elias is indeed come, and ’they have done unto him whatsoever they lifted, as it is written of him.

2. 1-13. The first verse of this chapter should properly, as in Matthesy, have closed the preceding; as it is the conclusion of that discourse, and an argument to engage the fidelity of his disciples, from the view of the nearness of the Messiah’s coming with power and glory, to punish the persecution of his people by the destruction of the Jewish state and nation; and, by the mighty effusion of his Spirit, to erect his church in the world, and bless the labours of his faithful ministers with the most astonishing success; and these events some of those then present should live to see.

Six days after the former discourse we have an account,

1. Of his transfiguration on the mount, in presence of three of his disciples, See Mat. xvii. This glimpse of his glory would serve to prevent the offence of the cross, and enable them, when they reflected on what they now saw and heard, to stand fast, unmoved under all the discouragements which their faith might afterwards encounter.

2. Of the discourse which passed between Christ and his disciples as they came down from the mountain. However desirous Peter was of dwelling there, the glorious some was transient, like those bright gleams of heavenly confidious we sometimes enjoy below; and though we say it is good for us to be here, he who knows best, will not have us now live by sight, but by faith. Christ, as they went, particularly charged them to take no notice of what they had seen and heard; at least, not till after his resurrection from the dead, when this vision would gain the more ready credence, and serve to prove his divine glory even in the midst of his humiliations. What this

6 A resurrection

reperception from the dead should mean, they were at a loss to conceive; whether it was to be taken literally, or to be applied metaphorically to his exaltation from his present state of poverty and indulgence, to the throne of that glorious temporal kingdom which their prejudices still expected. And as they had been taught by their scribes, that Elias was to prepare the way for the Messiah’s coming and kingdom, they required of him whether there was any real ground for such an expectation, especially as Elias had made so short a flag with them on the mount, and had not appeared at all in public. Christ clears up their doubts: The person spoken of by the prophet Malachi, was not to be Elias personally, according to the traditions taught by the scribes, but one in his spirit and power, and he had already appeared, and been rejected; plainly pointing them to John the Baptist, in whom the prophecy was fulfilled. And the form inspired writings that foretold the coming of John, predicted also the sufferings and indignities the Messiah should suffer; these therefore also they may assuredly expect to see accomplished in their season.

6 Met. xviii. 7a. Luke ix. 7b. 8 Chap. I. 8b. Rev. xii. 11. 9 Chap. xi. 13. Luke xvii. 8.

14. ¶ And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15. And straightway all the people, when they beheld him, were greatly amazed, and running to him, faluted him. 16. And he asked the scribes, What question ye with them? 17. And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit: 18. And wherefore he taketh him, he teareth him: and he foameth, and gnatheth with his teeth, and pineth away: and I spake to thy disciples, that they should cast him out, and they could not. 19. He answered him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20. And they brought him unto him: and when he saw him, straightway the spirit tare him, and he fell on the ground, and wallowed foaming. 21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22. And oft-times it hath cast him into the fire, and into the waters to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23. Jesus said unto him, ‘If thou canst believe, all things are possible to him that believeth. 24. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. 25. When Jesus saw that the people came running together, he rebuked the soul spirit, laying unto him, Thou dumb and deaf spirit, I charge thee, Come out of him, and enter no more into him. 26. And the spirit cried, and rent him fore, and come out of him; and he was as one dead, insomuch that many said, He is dead. 27. But Jesus took him by the hand, and lifted him up, and he arose. 28. And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29. And he said unto them, This kind can come forth by nothing, but by fasting and prayer.

At the return of Jesus with his three disciples from the mount, he found their companions in no small perplexity.

1. The cause of it was, their being unable to heal a child possessed of a devil, who was brought to them for cure during their master’s absence: whereupon the Scribes triumphed over them, and probably were now disputing against them concerning their Master’s doctrine and miracles, and the authority they pretended to derive from him. In this juncture Jesus himself appeared; and struck with surprise at his critical arrival, the people with eagerness ran to him, congratulating him on his return, and giving him a hearty welcome. Note, (1.) They who have ever tasted the sweetness of communion with Jesus, cannot but mourn his absence, and welcome his return. (2.) When we are most at a loss what to say or do, the Lord then appears peculiarly gracious in coming to our help, and ordering our gongs.

2. Addressing himself to the Scribes on the cause of the dispute, they dared not to answer him; but the father of the child repudiated the piteous case, and the unsuccessfulness of his application to the disciples. His child was possessed of a dumb spirit, under whose malicious influence he was often thrown into terrible convulsions, foaming at the mouth, gnashing his teeth, and pining away under the frequent and violent returns of these diabolical agitations. And he had brought him to the disciples, who had attempted to cure him in vain.

3. With a sharp rebuke to the malicious Scribes, and all others who had joined them in their dispute with the disciples, (among

whom, probably, the father of the child must be included, on being disappointed in his application) he brands them as a foolish generation, wilfully blind to all the stupendous evidences of his power which he had shown, a people who wearied out his patience; but he would give them, notwithstanding, a fresh evidence of that divine million they disputed, and therefore bids the father bring the child to him. If they will not believe, they shall, at least, be left without excuse.

4. No sooner was the lad brought within sight of Jesus, than the spirit, enraged at being about to be dispossessed, threw him to the ground in the most violent agonies, as if he would have torn him in pieces, and there he lay wallowing and foaming. To make the cure appear more singular, Jesus thereupon asked, How long he had been thus affected? The father answered, from his very infancy; and repurposing the imminent dangers to which he was frequently exposed, of being divorced or burnt, by this malicious spirit, who had oft cast him into the fire and into the water, he importunately begs, if this he not a case beyond the power of Jesus, that he would compassionate a parent as well as child so distressed, and help them out of their miseries. Note, (1.) In our first approaches to Christ, young converts often meet the most violent conflicts. (2.) The possession of immature corruption as from the womb, and nothing but the almighty grace of Jesus can cure the deeply-rooted evil. (3.) Sometimes we doubt Christ’s power, sometimes his willingness to help us, and both these the unbelief of our hearts.

5. In answer to his suggestion, Christ replied, If thou canst believe, all things are possible, &c. He had said, If thou canst do, as if he suspected Christ’s want of power, therefore he retorts upon him, and bids him suspect his want of faith; yet to encourage his trust, assures him, that this and every other case is possible, when the application is made in faith. With eagerness and tears, between fear and hope, the assisted father cried out, Lord, I believe thy all-sufficiency, and grieving over the hardness and infidelity of my heart, beg thee to help mine unbelief, and enable me confidently to trust thee. Note, (1.) If ever we come short of any of our requests, we may assuredly impute it to our unbelief. (2.) It is a sure sign of some faith when a man is convinced of, and really cries to be delivered from, the unbelief of his heart. (3.) The strongest in faith need every day to pray for the pardon of their remaining unbelief, and an increase of this most necessary grace.

6. Christ performs the wondrous cure. The people came running to see how the affair would end, and whether Jesus or Satan prevailed; when with a voice of authority our Lord bids the soul fiend, who had made the child dumb and deaf, to depart, and never more return to him: nor dared the devil disobey; though with the deepest reluctance and most violent struggles quitting his hold, insomuch that the lad lay breathless and motionless, so that many verily thought him dead. But Jesus stretching out his hand, lifted him up, and immediately he arose perfectly well. Note, (1.) After Christ hath begun his work upon the heart in seasons of fore temptation, the soul, to human view, may appear as if utterly lost, but Jesus causes it again to revive, and restores us from our falls. (2.) Where he hath once dispossessed the enemy, he will effectually prevent his return; those whom he will save, shall never perish.

7. When the disciples enquired privately why they had miscarried, our Lord lets them know it was through want of this kind of faith, and their having neglected the instituted means for obtaining it, prayer and fasting. Note, If we neglect the means, our grace will necessarily decay and languish.

8. ¶ And they departed thence, and passed through Galilee; and he would not that any man should know it. 31. For he taught his disciples, and said unto them, ‘The Son of man is delivered into the hands of men, and they shall kill him, and after that he is killed, he shall rise the third day. 32. But they understood not that saying, and were afraid to ask him. 33. ¶ And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves by the way? 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35. And he sat down, and called the twelve, and saith unto them, ‘If any man desire to be first, the same shall be last of all, and forward of all. 36. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37. ‘Whosoever shall receive one of such children in my name, receiveth me: and ‘whosoever shall receive me, receiveth not me, but him that sent me. 38. ¶ And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us; and ‘we forbid him, because he followeth not us. 39. But Jesus said, Forbid him not: for ’there is no man which shall do a miracle in my name,

a Mat. xii. and Phil. x. xi.

name, that can lightly speak evil of me. 40. For ’ he that is not against us, is on our part.

Mark 9:30-40

Being in haste to go towards Jerusalem, and designing to be alone with his disciples, he travelled through Galilee with all ferrely, to prevent any interruption from the people assembling around him. And by the way, we are told,

1. The repeated notices he gave to his disciples of his approaching sufferings, death, and resurrection; but they understood not his meaning, clear as the words were. Their prejudices concerning his temporal kingdom, spread a val over their hearts, and they were ashamed and afraid to ask him, lest they should meet with a rebuke for their dumeral. Note, Many live and die in ignorance, because they are ashamed to own it, and to require of those who would instruct them.

2. He reproves them for their pride and affections of superiority. He knew the subjects of their disputes in the way had been, who should possess the first honours in his kingdom; but he put a question, as if he wanted to be informed concerning it; to which, ashamed of what had passed, they returned no answer. But Jesus, to show them that he knew the secrets of all hearts, and to check these most unbecoming defies of temporal grandeur, assured them, that this ambitious affection of pre-eminence, would be punished with the lowest degradation: whilst the first way to rise, would be by entertaining the low-lift thoughts of themselves, and studying how to be most irrevocable to the means of his disciples. And to impress what he had spoken the more deeply, he took a little child into his arms, whose humility, teachableness, and unambiguous simplicity they ought to imitate; assuring them, that whoever shewed regard to the lowest of his people, because of such a spirit in them, for the sake of their resembling and relation to him, he would regard it as done to himself; yea, God the Father, who sent him, would require it. Note, (1.) Christ observes, and is displeased with the angry disputes of his disciples, and will call them to account for them. (2.) Nothing is so contrary to the spirit of christianity, as the affections of pre-eminence.

3. He checks the jealousy and rashness of the beloved disciple. John in his travels, when he was sent forth with his fellow-labourers to preach the gospel, had seen a man calling out devils in Christ’s name; perhaps one of the Baptist’s disciples, who, though a believer in Jesus as the Messiah, had not constantly attended him as they had done, nor been unveiled with any particular commission from him. Jealous therefore for their Master’s honour, or perhaps rather for their own, unwilling others should share these miraculous powers with them, they had for-had him, because he had not been a protected disciple, or in-vested with any such commission as they had received. But Jesus said, Forbid him not. One who had such faith in his name would not easily be brought to say or do any thing dishonourable to his cause. Such an one ought rather to be countenanced than discouraged; and, as he took not part with the enemy, but rather the contrary, he was to be regarded as a friend. Note, (1.) Partial to our own opinion and party, we are apt to monopolize Christ, and to think our cause is so much his, that all who follow not with us are to be regarded as separated from him; but there may be a great diversity of opinions in lesser matters among those who together hold the head, and therefore we should bear and forbear, think and let think, without rash and rigid censures of those who differ from us. (2.) Wherever real good is done, where Christ is preached and souls rescued from the power of Satan, though we may count the methods pursued irregular and unauthorized, we could leave every man to stand or fall to his own Master, and however how we oppose what is attended with a blessing from God. (3.) Where nothing appears contradictory to the faith of the gospel, charity ever bids us hope the best.

4. For whosoever shall give you a cup of water to drink, in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42. And whosoever shall offend one of these little ones that believe in me, it is better for him that a milthone were hanged about his neck, and he were cast into the sea. 43. And if thy hand to offend thee, cut it off: it is better for thee to enter into life maimed, than, having two hands, to go into hell, into the fire that never shall be quenched: 44. Where their worm dieth not, and the fire is not quenched. 45. And if thy foot offend thee, cut it off: it is better for thee to enter half into life, than, having two feet, to be cast into hell, into the fire that never shall be quenched: 46. Where their worm dieth not, and the fire is not quenched. 47. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than, having two eyes, to be cast into hell-fire: 48. Where their worm dieth not, and the fire is not quenched. 49. For

every one shall be salted with fire; and ’ every sacrifice shall be salted with fair. 50. ’ Salt is good: ’ but if the salt have lost his saltness, wherewith will you season it? Have salt in yourselves, and ’ have peace one with another.

Mark 9:41-50

Christ will not suffer the least kindness done to his poorest disciples to be unrewarded, nor the least offence given to them to go unpunished. The heaviest of all judgments hangs over that guilty head that shall hinder, discourage, or grieve the weak, or do ought to turn them back from Christ. And therefore, if any corruption in our hearts, or allotment from the world, or darling idol, would seduce us from the path of duty, and lead us and others into sin, though they were men and dous to us as a hand, a foot, or an eye, they must be cut off without pity. Eternity is at stake; and as a life of everlasting glory will amply repay us for every such sacrifice we make, to well the endless torments in hell make us rue the indulgence of our sin, when, for a momentary gratification, we should be doomed to endure the gnawing of a guilty conscience filled with the wrath of God, and the intolerable agonies of bursings unquenchable and eternal. For an, under the law, every burnt-offering was salted before it was laid on the altar, where the fire never went out; so every apollate shall fall a sacrifice to divine justice, and he cast into the fire of hell, preserved by the power of God from an extinction of their being, to suffer that wrath of God which is for ever wrath to come. And, on the other hand, the soul which is fashioned with divine grace, and offered daily a living sacrifice to God, shall be preferred uncorruptible, repurated from the taint of this world’s pollutions, and kept by the power of God through faith unto salvation. For, as salt is good to preserve more from putrefaction, and render it savoury, to death the grace of God preserve the soul from the corruption of sin, and render those who possess this inestimable gift leading to others, be forsaking the sweet favour of Christ in the world. But if the salt have lost its saltness, and they, whose hearts, lips, and lives, should be restored with this salt of grace, prove destitute of it, and apostatize from their profession, their salt is usually irrecoverable, and their ruin inevitable. Therefore see that ye have just as yourselves, the life of grace in your souls, subduing the corruptions within, and shewing itself in a savoury conversation, in every good word and work that may minister edification to others; and have peace one with another, united in closest bonds of love and fellowship, laying aside all disputes and envyings, and concerning to promote and propagate the gospel through the world. Note, (1.) The terrors and eternity of hell torments, if really believed, will be a powerful check to the raging passions of the soul. (2.) They who have the salt of grace must shew it in their lips and in their lives; and, where this is really found, such shall never see corruption.