Mark 9

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 1 2 8 0 “tw://bible.*?id=44.17.6|AUTODETECT|” 9:1. And he was saying to them, I solemnly declare to you that there are some of those who are standing here who shall not taste death until they see the kingdom of God come with power. For I solemnly declare see on 3:28. To taste death means to experience it, that is, to die. Here in 8:38; 9:1 Jesus regards the entire state of exaltation, from his resurrection to his second coming, as a unit. In 8:38 he refers to its final consummation; here in 9:1 to its beginning.

He is saying that some of those whom he is addressing are going to be witnesses of this beginning. They are going to see the kingdom or kingship or reign of God come with power. The reference is in all probability to Christ s glorious resurrection, his return in the Spirit on the day of Pentecost, and in close connection with that event his position, with great power and influence, at the Father s right hand. Changes so vast would then begin to take place on earth that, as outsiders were going to remark, the world would be turned upside down 7 1 -1 9 0 “tw://bible.?id=44.17.6|AUTODETECT|” Acts 17:6) 1 1 -1 9 0 0 ). Momentous events would occur: the becoming of age of the church, its extension among the Gentiles, the conversion of people by the thousands, the presence and exercise of many charismatic gifts, etc. Jesus predicts that all this will begin to take place during the lifetime of some of those whom he is now addressing. That, too, was literally fulfilled. For more on this see N.T.C. on Matthew, pp. 659, 660.) 1 1 2 8 0 “tw://bible.?id=41.9.2-41.9.8|AUTODETECT|” The coming of Christ s royal reign with power is foreshadowed in the transfiguration, recorded in the next paragraph, ) 7 1 -1 9 0 “tw://bible.*?id=41.9.2-41.9.8|AUTODETECT|” Mark 9:2 8) 1 1 -1 9 0 0 . There are those who believe that this event was included in Christ s prediction recorded in 9:1. Certainty on this point is probably unobtainable.) 1 21 2 8 0 0 Summary of Chapter 8:1 9:1) The six sections may be summarized as follows:) a. Verses 1 10 record the miraculous feeding of the four thousand. Jesus and his disciples are still in a desolate region east of the Sea of Galilee. A huge crowd has been with him three days. There is no more food. So, the Master tells the disciples, My heart goes out to the multitude.& The disciples merely answer, Where in this uninhabited region can anyone get bread enough?

They had only seven bread-cakes. For these hungry people Jesus then performs a miracle that is largely similar to that of the previous feeding (6:30 44). Seven hampers full of broken pieces are left after everybody has had plenty to eat. The fact that Jesus was able to repeat his miracles shows his greatness. Also, the present miracle reveals wide-embracing divine love.) b. According to verses 11 13, after arriving on the western shore Christ s miracle-working power was challenged by the Pharisees, who demanded a sign from heaven, as if all the previous miracles amounted to zero.

Sighing deeply because of their stubborn unbelief, Jesus refused.) c. The incident reported in verses 14 21 took place on the sea from Dalmanutha to Bethsaida Julias. The disciples had forgotten to take along bread, only one bread-cake remaining. Jesus warned them against the yeast of the Pharisees and the yeast of Herod. The Twelve thought that he was referring to literal bread and was finding fault with them for not having provided it. By means of a series of questions Jesus exhorts them to trust in him.) d.

Only Mark records the miracle found in verses 22 26. It took place at Bethsaida Julias. A blind man was brought to Jesus, with the request that he be healed. After Jesus for the first time laid his hands on him the handicapped individual saw men as trees, walking. After he again laid his hands on the man s eyes, his sight was fully restored.) Among the detailed restoration of sight narratives not two are alike, showing that divine love touches people individually, not only in the mass.) e. According to verses 27 30, near Caesarea Philippi, Jesus asked his disciples, Who do the people say I am?

They answered, John the Baptist & Elijah & one of the prophets. There followed, But you, who do you say I am? Peter answered, Thou art the Christ. Jesus warned the disciples not to reveal this fact to anyone. He knew that popular misconceptions concerning messiahship could have brought his public ministry to an untimely end. For the full story see N.T.C. on Matthew, pp. 641 652.) f.

Jesus now makes his first clear prediction of the approaching passion and resurrection (verses 31 9:1). He says, The Son of man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. ) Jesus the Messiah? Yes, but the Suffering Messiah. Peter s attempt at rebuking the Master for this interpretation an attempt in which Jesus discerns a temptation by Satan received a decisive rebuff. To an audience consisting of The Twelve plus many others Jesus explains that his true disciples are partakers of his suffering: If anyone wishes to come behind me, let him deny himself, take up his cross and follow me, For fuller explanation of 9:1 see N.T.C. on Matthew, pp. 659, 660.) CHAPTER IX: 2 50) Outline of Chapter 9:2 50) Theme: The Work Which Thou Gavest Him To Do) 9:2 13 The Transfiguration of Jesus on a High Mountain) 9:14 29 The Healing of an Epileptic Boy) 9:30 32 The Second Prediction of the Passion and the Resurrection) 9:33 37 Who Is the Greatest?) 9:38 41 He Who Is Not against Us Is for Us) 9:42 50 Guard the Little Ones and Do Not Yield to Temptation) ) 9:2 13 The Transfiguration of Jesus on a High Mountain) 1 1 2 8 0 “tw://bible.?id=40.17.1-40.17.13|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.1-40.17.13|AUTODETECT|” Matt. 17:1 13) 1 1 -1 9 0 “tw://bible.?id=42.9.28-42.9.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.28-42.9.36|AUTODETECT|” Luke 9:28 36) 1 6 2 8 0 0 9 2 Six days later Jesus took with him Peter and James and John, and led them up a high mountain by themselves; and he was transfigured before them. 3 His clothes became dazzling white, whiter than any bleacher on earth could bleach them. 4 And there appeared to them, Elijah and Moses, who were engaged in conversation with Jesus. 5 Then Peter spoke up and said to Jesus, Rabbi, how good it is for us to be here! Let us make three shelters, one for you, one for Moses, and one for Elijah. 6 For he did not really know what to say, so frightened were they. 7 Then there came a cloud that covered them; and out of the cloud there came a voice: This is my Son, my Beloved; listen to him. 8 And suddenly, when they looked around, they no longer saw anyone with them, except Jesus.) 9 And when they were coming down from the mountain, he charged them not to tell anyone what they had seen, until after the Son of man had risen from the dead. 10 They scrupulously kept the charge, meanwhile questioning among themselves what rising from the dead meant.) 11 And they asked him, saying, Why do the scribes say that first Elijah has to come? 12 And he said to them, Elijah does come first, and restores everything; and yet, how is it (that it is) written about the Son of man that he must suffer many things and be treated with contempt? 13 But I say to you that Elijah has indeed come, and they treated him as they pleased, just as it is written about him. ) ) Touchingly beautiful is the connection between chapters 8 and 9. In the closing paragraph of chapter 8 (really the paragraph embracing 8:31 9:1) Jesus was pictured as the One who withstood Satan s temptation to avoid the cross. He said, Get out of my sight, Satan. By means of this reaction to the devil s sinister attack he reasserted his decision to be the Lamb of God who is taking away the sin of the world. Speaking in human terms, this deeply touched the heart of the father (see 9:7b), who therefore now, on the Mount of Transfiguration (9:2 13) responds by imparting to his Son glory and honor. He did this, as Mark states, by) a. enveloping his body, including even his clothes, with heavenly brilliance (verses 2, 3);) 1 1 2 8 0 “tw://bible.?id=42.9.31|AUTODETECT|” b. sending him two heavenly messengers, Elijah and Moses, who conversed with him (verse 4), about his coming passion and (probably also) subsequent reward 7 1 -1 9 0 “tw://bible.?id=42.9.31|AUTODETECT|” Luke 9:31) 1 1 -1 9 0 0 b); and) 1 1 2 8 0 0 c. proclaiming, in the hearing of Peter, James, and John, This is my Son, my Beloved; listen to him. ) 1 1 2 8 0 “tw://bible.?id=61.1.16|AUTODETECT|” Once we grasp this connection between the two chapters, not only will the transition from chapter 8 to chapter 9 be easier to remember, but also and this is more important we shall have a better insight into the real meaning of the transfiguration, as indicated in ) 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” 17) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 From the manner in which this story is treated in the Synoptics it is clear that although even here written as well as oral source material is probable at least for the later Gospels, no evangelist is slavishly dependent upon any other: each of these parallels contributes items not found in the others. Note the following individual contributions:) Matthew alone reports that the face of Jesus shone like the sun. Luke merely says that the appearance of his countenance was changed. Mark omits this item entirely. It is also Matthew alone who states that when a voice spoke from the cloud the disciples fell on their faces, that Jesus came and touched these frightened men, and that he told them not to be afraid. Note also Matthew s vivid and dramatic touches in 17:5: while he was still talking, lo, a bright cloud.& ) It is Luke who reports that the transfiguration occurred when Jesus was praying, and when Peter and those with him were heavy with sleep.

The theme of the conversation between Jesus and the heavenly messengers is also reported only by Luke.) Note also the slight difference among the three in the wording of the Father s address in commending his Son to the disciples:) Matthew: This is my Son, my Beloved, with whom I am well pleased; listen to him! ) Mark: This is my Son, my Beloved; listen to him. ) Luke: This is my Son, my Chosen One; listen to him. ) As to Mark, after a brief explanation of 9:2 8, together with reference to N.T.C. on Matthew for fuller exegesis, certain points of special interest will be discussed. The same treatment will subsequently be given to verses 9 13.) 1 1 2 8 0 “tw://bible.?id=42.9.31|AUTODETECT|” 2 8. Six days later i.e., six days after Peter s confession and Christ s first prediction of the passion and the resurrection Jesus took with him Peter and James and John so that after the great event of Easter they might bear witness of what they had seen , and led them up a high mountain Jebel Jermak in Upper Galilee? by themselves the other nine disciples stayed behind; cf. verse 14 ; and he was transfigured his outward appearance was changed before them. His clothes became dazzling white, whiter than any bleacher fuller or launderer on earth could bleach them. And there appeared to them Elijah and Moses probably representing respectively the prophets and the law, both of which Christ had come to fulfill , who were engaged in conversation with Jesus. They talked with him about his fast approaching departure in Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.9.31|AUTODETECT|” Luke 9:31) 1 1 -1 9 0 “tw://bible.?id=42.9.32|AUTODETECT|” ). Then Peter spoke up and said to Jesus, Rabbi, how good it is for us to be here! Let us make three shelters, one for you, one for Moses, and one for Elijah as if heavenly visitors needed earthly shelters . For he did not really know what to say, so frightened were they. Besides, they were, at least had been, heavy with sleep 7 1 -1 9 0 “tw://bible.?id=42.9.32|AUTODETECT|” Luke 9:32) 1 1 -1 9 0 “tw://bible.?id=2.16.10|AUTODETECT|” ). Then there came a cloud that covered them often in Scripture the presence of God is indicated by means of a luminous cloud; see ) 7 1 -1 9 0 “tw://bible.?id=2.16.10|AUTODETECT|” Exod. 16:10) 1 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” ; and out of the cloud there came a voice: This is my Son, my Beloved; listen to him. For voices of encouragement and approval spoken by God the Father to his Son, the Mediator, see also ) 7 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” Matt. 3:17) 1 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” Mark 1:11) 1 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” Luke 9:35) 1 1 -1 9 0 “tw://bible.?id=43.12.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.28|AUTODETECT|” John 12:28) 1 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” . The Father, by calling his Son my Beloved, and by telling the trio to listen and keep on listening to him, is honoring his Chosen One 7 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” Luke 9:35) 1 1 -1 9 0 0 ) before them. And suddenly, when they looked around, they no longer saw anyone with them, except Jesus. What an act of divine kindness toward the three men, that the dazzling brilliance did not last very long, so that presently they were again with Jesus, alone with him.) 1 3 2 8 0 0 See N.T.C. on Matthew, pp. 663 669 (the explanation of 17:1 8).) Attention should be called to points of special interest:) verse 3) 1 1 2 8 0 “tw://bible.?id=41.9.3|AUTODETECT|” While all three accounts report the effect of the transfiguration on the clothes Jesus was wearing, each does this in his own way. According to Matthew his clothes became white as light. Luke says that Christ s apparel flashed like lightning. Mark uses a term found nowhere else in the New Testament.��387�� In the Septuagint it indicates the radiance of the stars. A good translation here in ) 7 1 -1 9 0 “tw://bible.?id=41.9.3|AUTODETECT|” Mark 9:3) 1 1 -1 9 0 0 is, His clothes became dazzling white. Moreover, Mark is the only evangelist who reports that no fuller on earth would have been able to make these garments as white. A fuller is one who cards and cleans woolen clothes. In the present instance of its use the emphasis falls on cleaning, making white; hence, a bleacher. Another rendering that deserves consideration would be, & as white as no laundryman on earth could make them. ) 1 1 2 8 0 0 verse 4) 1 1 2 8 0 “tw://bible.?id=42.1.11|AUTODETECT|” The word appeared ��388�� does not indicate mere subjective or mental appearance. It has reference to an objective manifestation. It is used in connection with the coming into view of angels 7 1 -1 9 0 “tw://bible.?id=42.1.11|AUTODETECT|” Luke 1:11) 1 1 -1 9 0 “tw://bible.?id=42.22.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.43|AUTODETECT|” 22:43) 1 1 -1 9 0 “tw://bible.?id=44.7.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.30|AUTODETECT|” Acts 7:30) 1 1 -1 9 0 “tw://bible.?id=44.7.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=42.24.34|AUTODETECT|” ), the risen Christ 7 1 -1 9 0 “tw://bible.?id=42.24.34|AUTODETECT|” Luke 24:34) 1 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” Acts 9:17) 1 1 -1 9 0 “tw://bible.?id=46.15.5-46.15.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.5-46.15.8|AUTODETECT|” I Cor. 15:5 8) 1 1 -1 9 0 “tw://bible.?id=41.9.4|AUTODETECT|” ); etc. It was with their physical eyes that Peter and his companions saw these visitors from heaven. Note also: (Elijah and Moses) were talking with or were engaged in conversation with. ��389�� We receive the distinct impression that for Elijah and Moses this speaking with an exalted being like Jesus Christ was not something unusual. These two messengers from heaven were filled with reverence, of course, as they stood there on the Mount of Transfiguration, talking with Jesus. But it was a reverence which excluded any earthly fear and alarm. Does not the description offered to us here in ) 7 1 -1 9 0 “tw://bible.?id=41.9.4|AUTODETECT|” Mark 9:4) 1 1 -1 9 0 0 and parallel passages shed some light on the character of heavenly fellowship?) 1 2 2 8 0 0 verse 5) Literally this verse begins as follows, And Peter answering said to Jesus. However, no question had been asked; so how could Peter be answering? The solution is that the word used in the original for answering has a very broad meaning. Here as often it simply means that Peter reacted or responded to a situation, namely, that of (what he conceived to be) the need of Jesus and of the two men who had suddenly arrived from heaven. See also N.T.C. on Matthew, p. 84, footnote 89.) 1 1 2 8 0 “tw://bible.?id=41.9.5|AUTODETECT|” According to ) 7 1 -1 9 0 “tw://bible.?id=41.9.5|AUTODETECT|” Mark 9:5) 1 1 -1 9 0 0 Peter addresses Jesus as Rabbi ; according to the parallel passage in Matthew (17:4), as Lord ; and according to Luke (9:33), as Master. Clearly, in the present passages these three terms must be considered synonyms: all aim to do justice to the exalted character of the Savior. Each evangelist offers his own translation of the Aramaic word which Peter must have used.) 1 1 2 8 0 “tw://bible.?id=40.17.4|AUTODETECT|” Compare let us make with I will make of ) 7 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” Matt. 17:4) 1 1 -1 9 0 0 .��390�� Solution: Peter s idea was that under his own direction all three disciples would construct these tents.) 1 1 2 8 0 0 verse 6) 1 1 2 8 0 “tw://bible.?id=59.1.19|AUTODETECT|” Peter s suggestion was ill-considered: his condition was that of a man who makes a hasty remark. He was not really knowing, did not really know,��391�� what to say. Under such circumstances it is generally best not to say anything. This, however, would hardly have been in character for loquacious Simon, especially for a Simon just awakened out of sleep, and, like James and John, filled with fear. But before we begin to criticize this apostle too severely, would it not be in order to take to heart the warning of ) 7 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” James 1:19) 1 1 -1 9 0 0 ?��392��) 1 4 2 8 0 0 Matthew connects the fear of the three disciples with the voice that came out of the cloud (17:6); Luke (9:34) with the experience of entering the cloud; but Mark (verses 2b 6) with the entire scene. Conclusion: the reaction of the disciples was that of increasing awe, to which every item contributed its quota. The real lesson of the transfiguration, a lesson indicated earlier, must have dawned upon them gradually, after subsequent reflection.) Even though it is generally Mark s Gospel that is the most dramatic, at times Matthew s excels in this respect. So also here: cf. Mark s and Luke s there came a cloud with Matthew s lo or: suddenly a bright cloud. ) verse 7) Note: listen to him, an exhortation occurring in all three. Here the Father joins the Son see above, on 4:9 in emphasizing the importance of hearing and taking to heart; only now it is specifically the Son who is indicated as the One to whom men should give heed.) 1 1 2 8 0 “tw://bible.?id=40.7.28|AUTODETECT|” The exhortation was certainly necessary. In general, how had the words or messages of Jesus been received? It is only fair to emphasize that tremendous interest had been shown 7 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” Matt. 7:28) 1 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.*?id=45.10.17|AUTODETECT|” ). Christ s teaching answered a need. Moreover, it was penetrating, refreshing, and original, not like that of the scribes. But though, by God s grace, many hearts had been changed and lives transformed, often the reaction had been that of disobedience (1:44, 45), unbelief (6:2 6), and even ridicule (5:39, 40). From the side of his sworn enemies, Jesus had met with contradiction (2:5, 6) and hot resentment (3:4 6). Even the disciples had at times expressed disbelief (5:30, 31), had revealed misunderstanding (8:15, 16), and once, in the case of Peter, had even descended to the level of flat, breathtaking contradiction (8:32b).

The parable of The Sower was being constantly re-enacted in the reaction of individuals and audiences: many heard, few heeded. Nevertheless, faith is induced by hearing, is awakened by the message 7 1 -1 9 0 “tw://bible.*?id=45.10.17|AUTODETECT|”

Rom. 10:17) 1 1 -1 9 0 “tw://bible.*?id=26.18.23|AUTODETECT|”

); and without faith it is impossible to please God and to be saved. We can therefore appreciate the voice from heaven, Listen to him. And is it not true that this earnest exhortation proves the fact that God the Father as well as God the Son, and God the Holy Spirit takes delight in men s salvation? See ) 7 1 -1 9 0 “tw://bible.*?id=26.18.23|AUTODETECT|”

Ezek. 18:23) 1 1 -1 9 0 “tw://bible.*?id=26.33.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=26.33.11|AUTODETECT|”

33:11) 1 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

John 3:16) 1 1 -1 9 0 0

. The Three are One.) 1 1 2 8 0 “tw://bible.*?id=40.17.9|AUTODETECT|”

9. And when they were coming down from the mountain, he charged them not to tell anyone what they had seen, until after the Son of man had risen from the dead. This verse is almost literally the same as its parallel ) 7 1 -1 9 0 “tw://bible.*?id=40.17.9|AUTODETECT|”

Matt. 17:9) 1 1 -1 9 0 “tw://bible.*?id=41.14.61|AUTODETECT|”

. The latter, however, uses direct discourse in recording Christ s charge, while Mark has indirect discourse. Jesus knew that the time for public disclosure of his glory as about to be revealed in his death and resurrection, and as even now foreshadowed in his transfiguration had not yet arrived. When the first open announcement to his people, as represented by their leaders, must be made, he himself will make it 7 1 -1 9 0 “tw://bible.*?id=41.14.61|AUTODETECT|”

Mark 14:61) 1 1 -1 9 0 “tw://bible.*?id=41.14.62|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.14.62|AUTODETECT|”

62) 1 1 -1 9 0 “tw://bible.*?id=41.9.9|AUTODETECT|”

note Son of man in that passage as also here in ) 7 1 -1 9 0 “tw://bible.?id=41.9.9|AUTODETECT|” Mark 9:9) 1 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=41.9.12|AUTODETECT|”

12. 1 1 -1 9 0 0 ; and see on 2:10). After his resurrection the disciples would be free and duty-bound to relate far and wide whatever they had seen and heard on the Mount of Transfiguration. The very fact of Christ s death followed by his resurrection would illumine the account, setting it in its proper perspective.) 1 1 2 8 0 “tw://bible.?id=61.1.16|AUTODETECT|” Note what they had seen. It is clear that neither Jesus himself nor his reporter, John Mark, viewed what had happened on the mount as being a merely subjective vision or worse even a figment of the imagination. And the three disciples, too, were thoroughly convinced that they had been eye-witnesses of his majesty 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=42.9.36|AUTODETECT|”

10. They scrupulously kept the charge, meanwhile questioning among themselves��393�� what rising from the dead meant. These men sedulously observed the order literally, the word Jesus had given them. They as it were fastened on to it, clung to it.��394�� ) 7 1 -1 9 0 “tw://bible.*?id=42.9.36|AUTODETECT|” Luke 9:36) 1 1 -1 9 0 0 is in full agreement: They kept silence and told no one in those days anything of what they had seen. As to the words of Jesus & until after the Son of man had risen from the dead, they asked each other questions about that. They were utterly baffled. As if the very idea of the Messiah being tormented and even put to death were not sufficiently exasperating, their minds had now been burdened by this added conundrum: that same Messiah rising again! Perhaps their questions were somewhat along this line: Peter, what do you think he meant by this? John, do you think he was referring to the resurrection at the last day?

James, why is the Master going to die at all if he is going to rise again? Another question may have been, Was he referring to a physical resurrection? But these are merely guesses.) 1 1 2 8 0 “tw://bible.?id=40.17.10|AUTODETECT|” 11, 12a. And they asked him, saying, Why do the scribes say that��395�� first Elijah has to come? And he said to them, Elijah does come first, and restores everything.& An almost exact parallel to these words is found in ) 7 1 -1 9 0 “tw://bible.?id=40.17.10|AUTODETECT|” Matt. 17:10) 1 1 -1 9 0 “tw://bible.?id=40.17.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” . Therefore see N.T.C. on that passage, p. 669 ff. Meaning in brief: Jesus just now had predicted his resurrection from the dead, implying his imminent death. What bothers the disciples is that such a death would seem to leave Messianic prophecies unfulfilled. Are not the scribes constantly saying that Messiah s coming would be preceded by that of Elijah? See ) 7 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” Mal. 4:5) 1 1 -1 9 0 “tw://bible.?id=39.4.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=39.4.6|AUTODETECT|” 6) 1 1 -1 9 0 0 . But even though on the one hand the Tishbite obviously has not as yet reappeared upon the scene of history, restoring everything, yet on the other hand Jesus, the Messiah, not only has already arrived but even declares that he is about to die. How is this possible? in his answer Jesus first of all declares that the scribes were right in maintaining that Elijah s coming would precede that of Messiah. In verse 13 Jesus adds that Elijah did actually come. See further on verse 13.) 1 1 2 8 0 “tw://bible.?id=19.22.1-19.22.18|AUTODETECT|” This, however, creates another problem in the minds of the disciples, as Mark now points out. Granted that this was true, namely, that the scribes were right about Messiah s arrival being preceded by that of Elijah, who restores everything, then where does the idea of a suffering and dying Christ fit in? Jesus now points out that this, too, had been predicted. He therefore continues: 12b. and yet, how is it (that it is) written about the Son of man that he must suffer many things and be treated with contempt? This, says Jesus as it were, is a very important prediction, one that must not be ignored. He does not quote any particular prophecy, but may it not be safely concluded that he was thinking of such passages as ) 7 1 -1 9 0 “tw://bible.?id=19.22.1-19.22.18|AUTODETECT|” Ps. 22:1 18) 1 1 -1 9 0 “tw://bible.?id=19.69.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.8|AUTODETECT|” 69:8) 1 1 -1 9 0 “tw://bible.?id=19.69.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=19.69.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=19.69.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” 118:22) 1 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” a; and especially of ) 7 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” Isa. 53:3) 1 1 -1 9 0 0 ? Yes, the predictions had been clear enough, but they had been by-passed!) 1 1 2 8 0 “tw://bible.?id=40.17.12|AUTODETECT|” Jesus concludes his answer as follows: 13. But I say to you that Elijah has indeed come, and they treated him as they pleased, just as it is written about him. It is Matthew s Gospel that supplies the commentary: But I say to you that Elijah already came. But they failed to recognize him, and treated him as they pleased. Similarly the Son of man is about to suffer at their hands. Then the disciples understood that he had spoken to them about John the Baptist. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.17.12|AUTODETECT|” Matt. 17:12) 1 1 -1 9 0 “tw://bible.?id=40.17.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=11.19.2|AUTODETECT|” , pp. 671, 672. By and large the people had not taken to heart the preaching of John the Baptist. They had failed to recognize him as the fulfilment of prophecy (Matt. 11:16 48). The religious leaders of the Jews had turned against him (21:25). At the instigation of wicked Herodias, Herod Antipas had killed John (14:3, 10). Instead of asking, How does God want us to treat John the Baptist? they had done to him whatever they pleased. And the same combination was about to kill Jesus. The Tishbite & John the Baptist & Jesus, by and large none were accepted; all were treated with contempt. Note as it is written about him. That writing begins already at ) 7 1 -1 9 0 “tw://bible.?id=11.19.2|AUTODETECT|” I Kings 19:2) 1 1 -1 9 0 “tw://bible.?id=11.19.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.19.10|AUTODETECT|” 10) 1 1 -1 9 0 0 b. All were able to say, They seek my life, to take it away. ) 1 1 2 8 0 “tw://bible.?id=42.22.22|AUTODETECT|” This very fact that it was written, hence divinely planned is filled with comfort. It shows that without in any way erasing human responsibility and guilt, these murderous intentions and (in the case of the Baptist and Jesus) deeds happened in accordance with the divine decree. In the end, therefore, God always triumphs. His truth is victorious. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 “tw://bible.?id=44.2.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=23.53.4-23.53.6|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=23.53.4-23.53.6|AUTODETECT|” Isa. 53:4 6) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) 9:14 29 The Healing of an Epileptic Boy) 1 1 2 8 0 “tw://bible.?id=40.17.14-40.17.20|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.14-40.17.20|AUTODETECT|” Matt. 17:14 20) 1 1 -1 9 0 “tw://bible.?id=42.9.37-42.9.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.37-42.9.43|AUTODETECT|” Luke 9:37 43) 1 1 -1 9 0 0 a) 1 2 2 8 0 0 14 And when they came to the (other) disciples, they saw a large crowd around them, and scribes arguing with them. 15 Now as soon as all the people saw him [Jesus], they were greatly amazed and were running forward to welcome him. 16 He asked them, What are you arguing about with them? 17 And one of the crowd answered him, Teacher, I brought my son to you, for he is possessed by a spirit that has deprived him of the ability to speak.��396�� 18 Moreover, whenever it seizes him, it dashes him to the ground, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they could not. 19 He answered and said to them, O faithless generation, how long shall I be with you? How long shall I put up with you? Bring him to me. 20 So they brought the boy to him. And when the spirit saw him [Jesus], it immediately threw the boy into a convulsion. He fell to the ground and was rolling around, foaming at the mouth. 21 And he [Jesus] asked the boy s father, How long has this been happening to him?

He answered, From childhood. 22 Again and again it has thrown him into fire or into water in order to kill him; but if you can do anything, take pity on us and help us. 23 Jesus said to him, As to that if you can, all things are possible for him who believes. 24 Immediately the boy s father cried out, I do believe, help my unbelief. ��397�� 25 Now when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, You deaf and dumb spirit, I command you, come out of him and don t you ever enter him again. 26 Shrieking and throwing the boy into terrible convulsions, it came out. To such an extent did the boy resemble a corpse that most people were saying, He is dead. 27 But Jesus grasped his hand and lifted him to his feet, and he stood up. 28 And after he [Jesus] had gone indoors, his disciples asked him privately, Why couldn t we cast it out? 29 He told them, This kind can come out only by prayer. ) ) 1 1 2 8 0 “tw://bible.?id=41.9.29|AUTODETECT|” When we compare Mark s account of this miracle with that of Matthew, it is the difference rather than the resemblance that stands out. Of Mark s 16 verses devoted to this event only 18b, 19, 28 plus a trace here and there in the remaining part clearly suggest literary relationship. When Mark s account is laid alongside of Luke s the result is about the same. With one exception, namely, ) 7 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” Mark 9:29) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 0 , Mark s account is by far the most detailed of the three. Contrast Mark s 16 verses with Matthew s 7 and with Luke s 6�. It cannot be denied that the shorter accounts contain important items not found in Mark. Thus Matthew records that the father of the grievously afflicted boy approached Jesus and kneeling before him said & ; and also that the Master pointed to lack of sufficient faith as the cause of the disciples failure to heal this boy (17:14, 20). And Luke a. indicates the time when the miracle occurred on the next day, that is, the day after the transfiguration b. reproduces a significant item of the father s moving appeal he is my only child ; and c. closes his account by stating, All were astonished at the majesty of God (9:37, 38, 43). For the rest, it is to Mark that we turn for the most detailed and vivid report.) 1 1 2 8 0 0 14. And when they came to the (other) disciples, they saw a large crowd around them, and scribes arguing with them. Having completed their descent from the mountain, Jesus and the three, on the day after the Master s transfiguration, were approaching the place where they had left the other nine disciples. They saw a large crowd surrounding the nine, and soon were close enough to notice some scribes in argument.��398�� with the nine.) 1 1 2 8 0 “tw://bible.?id=40.17.24|AUTODETECT|” If the Mount of Transfiguration was Jebel Jermak in Upper Galilee, not far from Capernaum, which was reached soon afterward 7 1 -1 9 0 “tw://bible.?id=40.17.24|AUTODETECT|” Matt. 17:24) 1 1 -1 9 0 0 ), the presence of this crowd and of these scribes is understandable. Nor is it surprising that these scribes were filled with chortling, malicious glee��399�� because of the inability of the nine to cure an epileptic boy. So, to use a slang expression, they were rubbing it in. The nine were having a difficult time in defending themselves before all these people.) 1 1 2 8 0 0 15. Now as soon as all the people saw him [Jesus], they were greatly amazed��400�� and were running forward to welcome him. As far as the crowd and the disciples were concerned, Jesus sudden appearance was most welcome. They had not yet expected him; hence, were greatly amazed. They ran to receive him into their midst. The scribes could not very well stay behind; neither did they want to.) 1 1 2 8 0 “tw://bible.?id=2.34.29|AUTODETECT|” For the theory of some, that the transfiguration brightness was still visible on the face of Jesus, and that it was this that gave rise to the crowd s amazement, there is no proof whatever. Moses and Jesus, Mount Sinai and the Mount of Transfiguration, how different they were in this respect! See ) 7 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” Exod. 34:29) 1 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” II Cor. 3:7) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Jesus rushes to the defense of his disciples. He does this by turning his attention to the scribes: 16. He asked them, What are you arguing about with them? He was fully aware of the weaknesses of his disciples (see verses 28, 29; also N.T.C. on Matthew, pp. 246, 247, 455). Yet & he loved them, and came to their rescue!) 1 1 2 8 0 “tw://bible.?id=42.9.38|AUTODETECT|” For the scribes the fun they were having suddenly ends. So embarrassed are they that they do not know what to say. So the arguing and jeering suddenly stops. Not even one of the law-experts was anxious to answer Christ s question. Nevertheless, the silence does not last very long; for out of the crowd one man steps forward, as is clear from verses 17, 18. And one of the crowd answered him, Teacher I brought my son to you, for he is possessed by a spirit that has deprived him of the ability to speak. Moreover, whenever it seizes him, it dashes him to the ground, and he foams at the mouth, grinds his teeth, and becomes rigid. Thus spoke the father of a grievously afflicted only child 7 1 -1 9 0 “tw://bible.?id=42.9.38|AUTODETECT|” Luke 9:38) 1 1 -1 9 0 “tw://bible.?id=42.7.12|AUTODETECT|” ). Compare this with the only son of the widow at Nain 7 1 -1 9 0 “tw://bible.?id=42.7.12|AUTODETECT|” Luke 7:12) 1 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” ), and with the only daughter of Jairus 7 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” Luke 8:42) 1 1 -1 9 0 0 ). The heart of God s only Son went out to these only children, to their parents, and to many, many others besides!) 1 1 2 8 0 0 Respectfully the father addresses Jesus as Teacher (thus also in Luke), as Lord (thus in Matthew). In the course of his speech the man may well have used both titles, or else each evangelist is giving his own translation of an Aramaic form of address.) 1 1 2 8 0 “tw://bible.?id=40.10.1|AUTODETECT|” I brought to you my son should be compared with I asked your disciples (verse 18). Evidently the man s original intention had been to bring his grievously stricken son to Jesus to be healed. But when he noticed that Jesus was not in the company of the disciples, he had asked the latter to heal the afflicted one. And why not? Did not casting out demons and healing the sick belong to the task that had been assigned to the disciples? See 6:7; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” Matt. 10:1) 1 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” . And is it not true that to a certain extent these men had been successful in fulfilling this mandate? See ) 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” Mark 6:13) 1 1 -1 9 0 “tw://bible.?id=41.6.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=42.9.6-42.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.6-42.9.10|AUTODETECT|” Luke 9:6 10) 1 1 -1 9 0 0 . But in the present case for a reason mentioned later (verse 29) the disciples had failed: I asked your disciples to cast it out, but they could not.) 1 1 2 8 0 0 When we carefully review the various symptoms of the affliction endured by this boy, we are forced to conclude that we are dealing here with a case of epilepsy. Verses 18, 20, 26 make mention of the very conditions commonly associated with this disease: seizures, convulsions, falling to the ground, foaming at the mouth, teeth grinding, rigidity. However, we hasten to add, This was not an ordinary case of epilepsy. It was far worse. This boy, in addition to being plagued with the convulsive disorder called grand mal, was also a deaf-mute. He has a dumb spirit, says the father, making use of abbreviated discourse; hence, really meaning, He is possessed by a spirit that has deprived him of the ability to speak (and to hear, as Jesus adds in verse 25).

The boy was therefore an epileptic, a deaf-mute, and worst of all, a demoniac, his grievous physical condition having been brought about by an unclean spirit. This was therefore not a case of simple epilepsy; no, it was a very complicated condition, in which the boy did not merely fall to the ground but was actually again and again knocked down by the evil spirit.��401�� For more about demon-possession see above, on 1:23.) 1 1 2 8 0 “tw://bible.?id=43.6.26|AUTODETECT|” Deeply moved note O : 19. He answered and said to them, O faithless generation, how long shall I be with you?; How long shall I put up with you? By means of this exclamation Jesus expressed his pain and indignation. The fact that he directed his complaint to the generation shows that he cannot have been thinking only of the nine disciples who had failed in this emergency. He was evidently deeply dissatisfied with his contemporaries: with the father, who lacked sufficient faith in Christ s healing power (9:22 24); with the scribes, who, instead of showing any pity, were in all probability gloating over the disciples impotence (9:14); with the crowd in general, which is pictured in the Gospels as being generally far more concerned about itself than about others 7 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” John 6:26) 1 1 -1 9 0 0 ); and, last but not least, with the nine disciples, because of their failure to exercise their faith by putting their whole heart into persevering prayer (9:29).) 1 6 2 8 0 0 To a greater or lesser extent all were faithless, lacking in the exercise of true, warm, enduring faith, a faith operating effectively. When Jesus adds, How long shall I be with you; how long shall I put up with you? he shows that in view of his own trust in the heavenly Father, a confidence that was faultless, and in view of his own love which was infinite and tender, it was painful for him to put up with (the exact meaning of the original) those who lacked these qualities or who failed to exercise these virtues in a sufficient degree. His ministry had lasted almost three years by now. He was longing for the end.) By means of the heart-warming and positive command, Bring him to me, Jesus gave the perfect example of proper behavior during annoying and distressing circumstances. In what he was about to do he revealed not only his power but also, as always, his love.) The story continues as follows: 20. So they brought the boy to him.

And when the spirit saw him [Jesus], it immediately threw the boy into a convulsion. He fell to the ground and was rolling around, foaming at the mouth. The remark made earlier, namely, that this was not an ordinary case of epilepsy but one brought about and aggravated by a demon, is clear from these facts: a. the convulsion occurs at the very moment when the demon sees Jesus; and b. it was not a cerebral disorder operating by itself that produced the muscle spasms, etc.; no, it was the demon that convulsed��402�� the lad, so that presently he was rolling��403�� on the ground, foaming at the mouth.) 21, 22. And he [Jesus] asked the boy s father, How long has this been happening to him? He answered, From childhood. Again and again it has thrown him into fire or into water in order to kill him; but if you can do anything, take pity on us and help us.

Like a sympathetic physician Jesus asks the father how long the boy has been in this condition. Not that Jesus needs this information in order to bring about recovery, but the father needs to reflect on the lengthy period of time during which his son has been in this condition, in order that he may be all the more thankful for the miracle that is about to take place. Such a reflection will also have a wholesome effect on those standing around.) The father s state of mind and heart is revealed by the fact that he not only answers Christ s question but also supplies further details, beyond those already reported in verses 17, 18. Clearly, the father s soul is wrapped up in that of his son: tender and intense was his love for this boy. And note here again see also verse 20 it is not the falling into fire or water that is stressed but the being thrown into these potential killers, with the sinister purpose, on the part of the evil spirit, to destroy him.) But though the situation was very grievous, it was not entirely hopeless, not even to the mind of this father. An inkling perhaps not more of hope was left.

He is convinced that Jesus wants to help him. The question is, Can he? Contrast this father s implied If you can,��404�� you will with the leper s If you will, you can (1:40). The demoniac s father grants the possibility that Jesus might be able to help, but he is not sure: he lacks sufficient faith in the power of the Savior.) 1 1 2 8 0 “tw://bible.?id=41.9.22|AUTODETECT|” Note Take pity��405�� on us. It is the pity or active sympathy of Jesus that stands out in the Gospels. See above, on 1:41, including footnote 57. & and help us. The word help is very meaningful and touching. In the original it consists of two smaller words: a cry and run.��406�� In any context in which this word is used it is an earnest and moving request that the Lord, or whoever the potential helper happens to be, may rush toward the person who is in need, and may help him. A detailed study of the various specific contexts in which this verb is used is rewarding. Besides ) 7 1 -1 9 0 “tw://bible.?id=41.9.22|AUTODETECT|” Mark 9:22) 1 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=40.15.25|AUTODETECT|” see also ) 7 1 -1 9 0 “tw://bible.?id=40.15.25|AUTODETECT|” Matt. 15:25) 1 1 -1 9 0 “tw://bible.?id=44.16.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.9|AUTODETECT|” Acts 16:9) 1 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.28|AUTODETECT|” 21:28) 1 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” II Cor. 6:2) 1 1 -1 9 0 “tw://bible.?id=58.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.18|AUTODETECT|” Heb. 2:18) 1 1 -1 9 0 “tw://bible.?id=66.12.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.16|AUTODETECT|” Rev. 12:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.15.22|AUTODETECT|” How thoroughly this loving father identifies himself with his only son! He says, Take pity on us & help us. In heart and mind he is as close to his son as is the Syrophoenician woman to her daughter. See ) 7 1 -1 9 0 “tw://bible.?id=40.15.22|AUTODETECT|” Matt. 15:22) 1 1 -1 9 0 “tw://bible.?id=40.15.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.25|AUTODETECT|” 25) 1 1 -1 9 0 0 . If the suppliant s wife was still alive, this us would also embrace her. It would then mean, Take pity on and help our distressed little family. ) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” 23. Jesus said to him, As to that if you can, all things are possible for him who believes. It is interesting to notice how quickly and dramatically Jesus turns the tables on this man. The question is not whether I am able but whether you believe, the Lord is, as it were, saying. Though it is not true that Jesus never healed anyone unless that person manifested genuine faith, it is true that he placed great emphasis on faith. See 1:15; 5:36; 6:5, 6; 11:23; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 24. Immediately the boy s father cried out, I do believe, help my unbelief. Very striking is this answer in which the tempest-tossed father pours out his very heart. He was certain of two things: a. that he did indeed have the kind of faith Jesus demanded; and b. that this faith was imperfect, beset by fears and doubts. Only five words (in the original), but these five comprised a. a sincere profession of faith: I do believe, and b. an earnest, moving petition, Help my unbelief, meaning, Continue moment by moment and day by day to come to my aid,��407�� so that I may overcome my unbelief. ) 25. Now when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, You deaf and dumb spirit, I command you, come out of him and don t you ever enter him again.

A crowd was again gathering and running toward the scene.��408�� There had been a crowd of considerable size, a multitude of spectators, curiously watching the quarrel between the scribes and nine disciples of Jesus (verse 14). On seeing Jesus approach, these same people had rushed forward to welcome him (verse 15). Is it not reasonable to suppose that out of respect in the case of some even reverence for Jesus and out of consideration for the distressed father and his pathetic son, the crowd had at first stepped back a little (see on 7:14), but that now that a miracle seemed to be in sight everybody drew nearer, so as not to miss out on what was about to happen? On the other hand, Jesus never encourages such vain curiosity, nor does he wish to be viewed as being first and most of all a miracle-worker; so he now very quickly brings this incident to a conclusion. So he rebuked��409�� the unclean spirit. Mark uses this designation more often than either Matthew or Luke.

For explanation see on 3:11; and for more on demon-possession see on 1:23. In expelling this demon, Jesus addresses it as You deaf and dumb spirit. What he meant was that the demon had caused the possessed person to be in that condition.) As always, so also here, the depth of Christ s tender sympathy for the boy and for his father is evident from the peremptory nature of the expulsion order, Come out of him and don t you ever enter him again. ��410��) 26, 27. Shrieking and throwing the boy into terrible convulsions, it came out. To such an extent did the boy resemble a corpse that most people were saying, He is dead.) The scene of 1:26 is virtually repeated here. Exceptions: in 1:26 the demon s shriek is emphasized ; here in 9:26 the convulsions are: in leaving, the unclean spirit convulsed the boy terribly. ��411��) What a vivid description of the manner in which the boy was cured!

Mark alone has all the details. He must have listened very carefully as Peter (and/or others) told the story. There was the shriek uttered by the demon who made use of the boy s vocal organs. Along with it there were those ghastly, horrible muscle spasms. And then there was rigidity.) Deathly still is the body, stiff and still. Even respiration seems to have stopped.

All this, coupled with the body s ashen pallor, convinces the majority literally the many of the people that the lad has died. He is dead, they are saying.) 1 1 2 8 0 “tw://bible.?id=40.14.31|AUTODETECT|” But Jesus grasped his hand and lifted him to his feet. The Master was always doing things of this nature, it mattered not whether the one in need was Peter 7 1 -1 9 0 “tw://bible.?id=40.14.31|AUTODETECT|” Matt. 14:31) 1 1 -1 9 0 “tw://bible.?id=41.1.31|AUTODETECT|” ), Peter s mother-in-law 7 1 -1 9 0 “tw://bible.?id=41.1.31|AUTODETECT|” Mark 1:31) 1 1 -1 9 0 0 ), Jairus daughter (5:41), or whoever it might be. Is he not, in a very glorious sense, doing the same even today? See C. H. Gabriel s inspiring hymn He Lifted Me.) 1 1 2 8 0 “tw://bible.?id=40.17.18|AUTODETECT|” It was not a lifeless body that Jesus was lifting. On the contrary, the boy was now vibrant with life and energy: and he stood up.��412�� By means of the strength that Jesus imparted to him when he lifted him up, the boy himself was now also able to get up and to stand erect, for from the very moment when the demon left, this lad was completely cured 7 1 -1 9 0 “tw://bible.?id=40.17.18|AUTODETECT|” Matt. 17:18) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 28, 29. And after he [Jesus] had gone indoors, his disciples asked him privately, Why couldn t we cast it out? He told them, This kind can come out only by prayer.) After he had performed the great miracle of rescuing this demon-possessed boy from the clutches of an unclean spirit, and restoring to him the ability to hear and to speak, Jesus went indoors. ��413�� In the present case this translation is probably the best, especially since the Lord had not as yet reached Capernaum (see verse 33). Did he, as presumably often during his travels, receive lodging at the home of one of his followers? However that may be, it was at this time that his disciples think of the nine came to him with the question, Why��414�� couldn t we cast it out? It was a reasonable question, for though these men had successfully handled many a case of demon-possession, in the present case they had failed.��415��) According to Matthew, Jesus answers this question by saying, Because of your little faith.& Essentially Mark s report of Christ s answer amounts to Because of your little (slack, slapdash) prayer.

Of course, these two go together. Where there is little faith, there is little prayer. Conversely, where there is an abundance of genuine, persevering faith, there is also fervent, unrelenting prayer:) My faith looks up to thee,) Thou Lamb of Calvary,) Savior divine!) Now hear me while I pray.& Lowell Mason) 1 1 2 8 0 “tw://bible.?id=40.7.7|AUTODETECT|” This kind says Jesus, can come out only by prayer. He is saying, therefore, that in the world of the demons there are differences: some are more powerful and more malignant than others. The disciples, therefore, should not have allowed their faith to flag, their prayers to take a holiday. Not only does Jesus urge his followers to pray; he also encourages them to persevere in prayer 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” Luke 18:1 8) 1 1 -1 9 0 “tw://bible.?id=42.21.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.36|AUTODETECT|” 21:36) 1 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” ).��416�� So does Paul 7 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” Col. 1:9) 1 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” I Thess. 5:17) 1 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” II Thess. 1:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.13.1|AUTODETECT|” Beautifully Luke adds, And he [Jesus] gave him back to his father. In the Savior s works of pity and love nothing is lacking. Not only does he love, he loves to the uttermost 7 1 -1 9 0 “tw://bible.?id=43.13.1|AUTODETECT|” John 13:1) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) 9:30 32 The Second Prediction of the Passion and the Resurrection) 1 1 2 8 0 “tw://bible.?id=40.17.22|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” Matt. 17:22) 1 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=42.9.43-42.9.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.43-42.9.45|AUTODETECT|” Luke 9:43b 45) 1 3 2 8 0 0 30 After they had left that place they were making a trip through Galilee, and he did not want anybody to know it; 31 for he was teaching his disciples, and telling them, The Son of man is about to be betrayed��417�� into the hands of men, and they shall kill him. But three days after he has been killed he shall rise again. 32 But they did not know what to make of this statement and were afraid to ask him about it.) ) 30a. After they had left that place they were making a trip through Galilee.& See the map on p. 295 for the possible route Jesus and The Twelve may have traveled from the high mountain (9:2) to Capernaum (9:33). The route as there indicated has in its favor that it represents the little company as indeed making a trip through Galilee, yet not through the most thickly populated part of Galilee. This, too, is in harmony with what follows, namely, 30b, 31. and he did not want anybody to know it; for he was teaching his disciples, and telling them, The Son of man is about to be betrayed into the hands of men, and they shall kill him. Clearly, the Retirement Ministry is still continuing, though it is hastening to its close.

It has already been pointed out (p. 294) that this was the period during which Jesus was in a very special way devoting himself to the task of training The Twelve. That was why he did not want the general public to know his whereabouts. He needed privacy, so as to have the time and the opportunity for teaching The Twelve, so that they in turn, especially after his resurrection, would be able to convey the truths concerning Jesus and his kingdom to others. Specifically, he was teaching them the lessons of the cross.) 1 1 2 8 0 “tw://bible.?id=43.20.30|AUTODETECT|” In the main these lessons were delivered on three separate occasions. To be sure, this instruction may well have been given right along, for by no means everything that took place has been recorded. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” . But the record as found in all three Synoptics calls attention to three consecutive lessons. They are found in ) 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=41.9.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.31|AUTODETECT|” 9:31) 1 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” 10:33) 1 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” 34) 1 1 -1 9 0 0 ; and their parallels in Matthew and Luke.) 1 1 2 8 0 “tw://bible.?id=40.8.20|AUTODETECT|” Of these three the present is the second. It bears a close resemblance to the first. In both Jesus calls himself the Son of man 7 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 1 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” ), predicts that he is going to be killed, and that three days later he is going to rise again. Yet, there is a difference. In this second prediction it is not so much the necessity as the certainty of this impending death that is stressed. Also, this time Jesus states that he is about to be betrayed handed over, delivered into the hands of men. Though the name of Judas, the betrayer, is not mentioned, yet in the light of 14:18, 20, 21 the finger of accusation is beginning to point at him. The glorious Son of man is being delivered probably meaning is about to be delivered 7 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” Matt. 17:22) 1 1 -1 9 0 “tw://bible.?id=42.9.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.44|AUTODETECT|” Luke 9:44) 1 1 -1 9 0 0 ) into the hands of men, wicked men, those described in the first lesson: the elders and the chief priests and the scribes, the Sanhedrin. The very men who should have been leaders in honoring the long-awaiting Messiah were about to kill him.) 1 1 2 8 0 0 But three days after he has been killed he shall rise again. How these three days must be counted has been discussed in N.T.C. on Matthew, p. 534. In fulfilment of this prophecy the body of Jesus actually rested in the grave during three day-and-night periods: part of Friday, all of Saturday, and part of Sunday.) 1 1 2 8 0 “tw://bible.?id=43.10.17|AUTODETECT|” Mark represents Jesus as predicting that he shall rise again ; Matthew, be raised up. ��418�� These are not in conflict. Both are true. What Mark reports Jesus as saying is that he is going to rise again by his own power. This is in harmony not only with Christ s own teaching as found elsewhere but also with other passages of Scripture. ) 7 1 -1 9 0 “tw://bible.?id=43.10.17|AUTODETECT|” John 10:17) 1 1 -1 9 0 “tw://bible.?id=43.10.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” is very clear on this point: I lay down my life in order that I may take it again.& I have the right to lay it down and I have the right to take it again. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” . Thus also ) 7 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 1 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” , & in three days I will raise it up. Is not he himself the resurrection and the life 7 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” John 11:25) 1 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” ); And does he not hold the keys of Death and Hades 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 0 )?) 1 1 2 8 0 “tw://bible.?id=44.2.32|AUTODETECT|” On the other hand, what Matthew represents Jesus to have said is just as factual. The Father was indeed going to raise the Son from the dead 7 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” Acts 2:32) 1 1 -1 9 0 “tw://bible.?id=44.3.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.26|AUTODETECT|” 3:26) 1 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” 10:40) 1 1 -1 9 0 “tw://bible.?id=44.13.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.34|AUTODETECT|” 13:34) 1 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” 17:31) 1 1 -1 9 0 “tw://bible.?id=45.4.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.24|AUTODETECT|” Rom. 4:24) 1 1 -1 9 0 “tw://bible.?id=45.4.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.4.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” 6:4) 1 1 -1 9 0 0 ; etc.).) 1 1 2 8 0 “tw://bible.?id=54.3.16|AUTODETECT|” And the Holy Spirit also had a part in this great event. Was it not especially by means of Christ s resurrection from the dead that the Spirit fully vindicated the claim of Jesus that he was the Son of God 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=1.1.2|AUTODETECT|” )? Moreover, the Spirit imparts life. See ) 7 1 -1 9 0 “tw://bible.?id=1.1.2|AUTODETECT|” Gen. 1:2) 1 1 -1 9 0 “tw://bible.?id=19.104.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.104.30|AUTODETECT|” Ps. 104:30) 1 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” Rom. 8:11) 1 1 -1 9 0 0 . The outgoing works of God must be ascribed to all Three: Father, Son, and Holy Spirit. These Three are One.) 1 1 2 8 0 0 The disciples reaction to this prediction is reported in verse 32. But they did not know what to make of this statement and were afraid to ask him about it. The mental condition of these men, as they again heard Jesus speaking about his approaching rejection, was one of sorrow, bewilderment, and fear. Matthew registers the sorrow: And they were deeply distressed (17:23).��419�� Luke reports the bewilderment and fear, and does this in a most impressive fashion: But they did not understand this statement, and it was concealed from them, so that they might not grasp it; and they were afraid to ask him about this statement (9:45). In thus expressing himself, Luke may well have had a copy of Mark s Gospel before him. It is clear at least that Mark, too, describes the men s befuddlement and apprehension.��420��) 1 1 2 8 0 “tw://bible.?id=41.8.33|AUTODETECT|” There may well be merit in the suggestion of Robertson (Word Pictures I, p. 344) that the fear of the disciples, so that they did not dare to ask Jesus any questions about this prediction of impending suffering and death, was with a bitter memory of the term Satan hurled at Peter when he protested the other time when Jesus spoke of his death 7 1 -1 9 0 “tw://bible.?id=41.8.33|AUTODETECT|” Mark 8:33) 1 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” = ) 7 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” Matt. 16:23) 1 1 -1 9 0 0 ). ) 1 2 2 8 0 0 ) 9:33 37 Who Is the Greatest?) 1 1 2 8 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” Matt. 18:1 5) 1 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” Luke 9:46 48) 1 3 2 8 0 0 33 They came to Capernaum. And when he was in the house,��421�� he was asking them, What were you discussing on the road? 34 But they kept still, because on the road they had been disputing with each other who was the greatest. 35 So he sat down, called the twelve to him, and said, If anyone would be first, he must be last of all and servant of all. 36 And he took a little child and had him stand in the midst of them. And taking him in his arms he said to them, 37 Whoever in my name welcomes one of such little children welcomes me; and whoever welcomes me does not welcome me but him who sent me. ) ) 33, 34. They came to Capernaum. And when he was in the house, he was asking them, What were you discussing on the road? But they kept still, because on the road they had been disputing with each other who was the greatest.) 1 1 2 8 0 “tw://bible.?id=40.18.5|AUTODETECT|” With respect to this incident the accounts of the three Gospel writers resemble each other to a considerable degree both in phraseology and with respect to the sequence in which the various items follow each other. All three stories tell how among the disciples an argument developed anent the question, Who is the greatest? To set them straight Jesus takes a child so that by means of its humble trustfulness these men may learn the lesson of true greatness. The Master concludes by saying, according to ) 7 1 -1 9 0 “tw://bible.?id=40.18.5|AUTODETECT|” Matt. 18:5) 1 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” , The person who in my name welcomes one such little child as this, welcomes me. See also ) 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” . With slight verbal variations and augmentations this conclusion is also found in ) 7 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” Mark 9:37) 1 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” Luke 9:48) 1 1 -1 9 0 “tw://bible.?id=41.9.36|AUTODETECT|” . Particularly close is the resemblance between ) 7 1 -1 9 0 “tw://bible.?id=41.9.36|AUTODETECT|” Mark 9:36) 1 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” Luke 9:47) 1 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” 48) 1 1 -1 9 0 0 a.) 1 1 2 8 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” It is, however, on what some consider discrepancies that the attention is often focused. These discrepancies are said to be so formidable that the attempt to read ) 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 1 -1 9 0 0 as a consistent, in every respect historical, account is given up. It is assumed that what we now have is a jumbled narrative, drawn from various discordant sources.��422��) 1 3 2 8 0 0 The assumed items of conflict are:) a. Matthew and Luke omit any reference to Capernaum, while Mark places the event in Capernaum and thus in a Galilean context.) b. According to Matthew the disciples take the initiative. It is they who ask Jesus, Who then is greatest in the kingdom of heaven? In Mark, however, it is Jesus who takes the initiative. It is he who asks them, What were you discussing on the road? ) 1 1 2 8 0 “tw://bible.?id=41.9.33|AUTODETECT|” c. According to ) 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 0 Jesus is present with his disciples. They are together in a house. Nevertheless, according to verse 35 these men seem not to have been with him, for he has to call them.) 1 3 2 8 0 0 The following answers certainly deserve consideration:) As to a. While it is true that Luke, as so often, does not locate the event, Matthew has just mentioned Jesus arrival in Capernaum. Note: And when they had come to Capernaum (17:24). The story of the payment of the temple tax follows. And then we read, At that moment or: in that hour the disciples came to Jesus asking, Who then is greatest & ? (18:1).) As to b. The very fact that Matthew phrases the disciples question thus, Who then note this then is greatest & ? may well indicate that something has preceded the asking of this question. The sequence of events may have been as follows:) 1 1 2 8 0 “tw://bible.?id=42.9.46|AUTODETECT|” On the way to the house an argument concerning rank develops among the disciples 7 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” Luke 9:46) 1 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” ). Indoors Jesus asks them, What were you discussing on the road? But they kept quiet, etc. 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” ). Jesus, however, knows 7 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” Luke 9:47) 1 1 -1 9 0 “tw://bible.?id=40.18.1|AUTODETECT|” ). When they become aware of this, they ask him, Who then is greatest in the kingdom of heaven? 7 1 -1 9 0 “tw://bible.?id=40.18.1|AUTODETECT|” Matt. 18:1) 1 1 -1 9 0 0 ). In any event the assumption of a discrepancy is unwarranted.) 1 1 2 8 0 “tw://bible.?id=40.5.1|AUTODETECT|” As to c. Was it not natural for men oppressed by a sense of guilt to remain at some distance from their Master? And was it not just as natural for him, when he was about to impart needed instruction to them, to sit down as their Teacher 7 1 -1 9 0 “tw://bible.?id=40.5.1|AUTODETECT|” Matt. 5:1) 1 1 -1 9 0 “tw://bible.?id=40.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=42.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.3|AUTODETECT|” Luke 5:3) 1 1 -1 9 0 “tw://bible.?id=43.8.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.2|AUTODETECT|” John 8:2) 1 1 -1 9 0 0 ) and to summon them into his immediate presence?) 1 1 2 8 0 “tw://bible.?id=40.8.6|AUTODETECT|” Jesus is back in Capernaum again, the very city which for so long a time had been his headquarters. He was in the house, or at home, as in ) 7 1 -1 9 0 “tw://bible.?id=40.8.6|AUTODETECT|” Matt. 8:6) 1 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” ; see also on the synonymous phrase in ) 7 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” Mark 2:1) 1 1 -1 9 0 0 . His disciples have by this time also entered this house. Jesus was questioning or: began to question��423�� them, What were you discussing on the road? Evidently he knew that a subdued conversation had been carried on among these men as they were walking behind him. Did he know more than this? The very topic and nature of the conversation?) 1 1 2 8 0 “tw://bible.?id=41.13.32|AUTODETECT|” It is useless for us to try to comprehend the exact manner of Christ s acquisition of knowledge. Three considerations must be borne in mind, however: a. His human nature was not in and by itself omniscient 7 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” Mark 13:32) 1 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=40.17.25|AUTODETECT|” ); b. his divine nature would at times impart information to his human nature which the latter apart from that impartation would not have received 7 1 -1 9 0 “tw://bible.?id=40.17.25|AUTODETECT|” Matt. 17:25) 1 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 2:25) 1 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 1 1 -1 9 0 “tw://bible.?id=41.5.32|AUTODETECT|” ); and c. at times Jesus received information in a thoroughly human way, by asking questions or by search 7 1 -1 9 0 “tw://bible.?id=41.5.32|AUTODETECT|” Mark 5:32) 1 1 -1 9 0 “tw://bible.?id=41.6.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.38|AUTODETECT|” 6:38) 1 1 -1 9 0 “tw://bible.?id=41.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.13|AUTODETECT|” 11:13) 1 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” ). In the present instance 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 0 ), as already indicated, we must probably think of b. See also 2:8. He already knew before they told him, but he asked the question so that they might begin to reflect on what they had done, and might feel thoroughly ashamed.) 1 1 2 8 0 0 In answer to Christ s question deathly silence prevailed. It was a silence that was not immediately broken. Clearly, the disciples were embarrassed.) 1 1 2 8 0 “tw://bible.?id=40.17.23|AUTODETECT|” It seems strange that one of the first recorded results of Christ s second prediction (9:30 32) of his rapidly approaching agony should have been the disciples debate about rank! How quickly their sorrow 7 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” Matt. 17:23) 1 1 -1 9 0 “tw://bible.?id=19.103.14|AUTODETECT|” b) caused by this prediction had given way to craving for exaltation! Yet such men as these Jesus had chosen to be his disciples! For such as these he was going to lay down his life. Thus the sovereign character of God s electing love is made to stand out. Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.103.14|AUTODETECT|” Ps. 103:14) 1 1 -1 9 0 “tw://bible.?id=19.115.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.115.1|AUTODETECT|” 115:1) 1 1 -1 9 0 “tw://bible.?id=26.16.1-26.16.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.1-26.16.14|AUTODETECT|” Ezek. 16:1 14) 1 1 -1 9 0 “tw://bible.?id=27.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.9.7|AUTODETECT|” Dan. 9:7) 1 1 -1 9 0 “tw://bible.?id=27.9.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.9.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.1.6|AUTODETECT|” There may well have been a connection, however, between Christ s prediction and the dispute among the disciples. Though Jesus had spoken about his passion, in the same breath he had also mentioned his resurrection. Moreover, shortly before this he had promised that some of the disciples were going to see the kingdom of God come with power (9:1). So, since earthbound thoughts had not as yet been completely erased from the minds of these men not even for a long time afterward; see ) 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts 1:6) 1 1 -1 9 0 0 , the very predictions which Jesus had made may have caused them to start thinking and arguing about the relative degree of eminence which each disciple would enjoy in that kingdom. Besides, especially of late Peter had been in the limelight. Was the highest rank reserved for him? See N.T.C. on Matthew, pp. 684, 685.) 1 1 2 8 0 0 The solemn moment has now arrived for Jesus to show his disciples what should be the true attitude of any kingdom citizen. 35. So he sat down, called the twelve to him, and said, If anyone would be first, he must be��424�� last of all and servant of all.) 1 1 2 8 0 “tw://bible.?id=42.18.9-42.18.12|AUTODETECT|” Having summoned the men into his immediate presence, Jesus, by means of the gesture of sitting down, as already explained, indicates that as their Teacher, he is about to give them a very important lesson. That lesson is this: their idea of what it means to be great must be changed; in fact, radically reversed. True greatness does not consist in this, that from a towering height a person, in a self-congratulatory manner, has the right now to look down upon all others 7 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.12|AUTODETECT|” Luke 18:9 12) 1 1 -1 9 0 0 ); but in this, that he immerses himself in the needs of others, sympathizes with them and helps them in every way possible. So, if any person whether he be one of The Twelve or anyone else wishes to be first, he must be last; that is, servant��425�� of all.) 1 1 2 8 0 “tw://bible.?id=40.20.26|AUTODETECT|” Jesus must have repeated this lesson many a time throughout his ministry, probably at various places and in slightly varying ways. See also ) 7 1 -1 9 0 “tw://bible.?id=40.20.26|AUTODETECT|” Matt. 20:26) 1 1 -1 9 0 “tw://bible.?id=40.20.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.20.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 “tw://bible.?id=41.10.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.43|AUTODETECT|” Mark 10:43) 1 1 -1 9 0 “tw://bible.?id=41.10.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” Luke 9:48) 1 1 -1 9 0 “tw://bible.?id=42.14.11|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=42.14.11|AUTODETECT|” 14:11) 1 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” 18:14) 1 1 -1 9 0 “tw://bible.?id=18.22.29|AUTODETECT|” . In fact, is not this a lesson that is stressed throughout Scripture? See ) 7 1 -1 9 0 “tw://bible.?id=18.22.29|AUTODETECT|” Job 22:29) 1 1 -1 9 0 “tw://bible.?id=20.29.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.29.23|AUTODETECT|” Prov. 29:23) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” Isa. 57:15) 1 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=20.16.18|AUTODETECT|” As to self-centered ambition and vanity, Before downfall goes pride; and before stumbling, a haughty spirit 7 1 -1 9 0 “tw://bible.?id=20.16.18|AUTODETECT|” Prov. 16:18) 1 1 -1 9 0 “tw://bible.?id=14.32.14|AUTODETECT|” ). Was not this the experience of Sennacherib 7 1 -1 9 0 “tw://bible.?id=14.32.14|AUTODETECT|” II Chron. 32:14) 1 1 -1 9 0 “tw://bible.?id=14.32.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=14.32.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=27.4.30-27.4.33|AUTODETECT|” ), of Nebuchadnezzar 7 1 -1 9 0 “tw://bible.?id=27.4.30-27.4.33|AUTODETECT|” Dan. 4:30 33) 1 1 -1 9 0 “tw://bible.?id=44.12.21-44.12.23|AUTODETECT|” ), and of Herod Agrippa I 7 1 -1 9 0 “tw://bible.?id=44.12.21-44.12.23|AUTODETECT|” Acts 12:21 23) 1 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” )? On the other hand, note what is said about the commended centurion 7 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” Matt. 8:8) 1 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=41.7.29|AUTODETECT|” ), the humble Syrophoenician woman 7 1 -1 9 0 “tw://bible.?id=41.7.29|AUTODETECT|” Mark 7:29) 1 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.27|AUTODETECT|” Matt. 15:27) 1 1 -1 9 0 “tw://bible.?id=40.15.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” ), and the penitent tax-collector 7 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Luke 18:13) 1 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.10.44|AUTODETECT|” One reason why the lesson taught by Jesus is unforgettable is that he himself was constantly exemplifying it in his own life 7 1 -1 9 0 “tw://bible.?id=41.10.44|AUTODETECT|” Mark 10:44) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” 45) 1 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” John 13:1 15) 1 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Another reason why this lesson of being humble and trustful instead of inordinately ambitious has become very familiar is the fact that by means of a most delightful and impressive living illustration Jesus stamped it indelibly upon the minds and hearts of his followers: 36a. And he took a little child and had him stand in the midst of them. What Jesus did at this occasion revealed not only his thorough understanding of the nature of the kingdom and of the way of entering it, but also his tenderness toward the little ones. What he said deserved all the praise that has ever been ascribed to it, and far more than that. But was not the amazing glory of the Mediator s soul revealed also in his restraint, that is, in what he did not do and did not say? He did not even scold his disciples for their callousness, their insensibility with respect to this approaching agony, the non-lasting character of their grief, their quickness in turning the mind away from him to themselves, their selfishness. All this he passed by, and addressed himself directly to their question.) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” It is pleasing to note the frequency with which the presence of children around Jesus and/or his love for them is mentioned in the Gospels. See ) 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 “tw://bible.?id=40.15.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.38|AUTODETECT|” 15:38) 1 1 -1 9 0 “tw://bible.?id=40.18.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.3|AUTODETECT|” 18:3) 1 1 -1 9 0 “tw://bible.?id=40.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.13|AUTODETECT|” 19:13) 1 1 -1 9 0 “tw://bible.?id=40.19.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=41.10.13|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.10.13|AUTODETECT|” Mark 10:13) 1 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.18.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.15|AUTODETECT|” Luke 18:15) 1 1 -1 9 0 “tw://bible.?id=42.18.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ); 21:15, 16; 23:37 7 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 1 1 -1 9 0 0 ). Undoubtedly children felt attracted to Jesus, wanted to be with him. Whenever he wanted a child there was always one present, ready to do his bidding, to come when he called him. So also here. To speculate who this child was is useless. The point is that this was indeed a child, endowed with all the favorable and amiable qualities generally associated with childhood in any clime and at any time.) 1 1 2 8 0 “tw://bible.?id=42.9.47|AUTODETECT|” The Lord calls this little one to his side, and places him in the midst of all these big men, perhaps in such a position that the child faced them while they were arranged in a crescent before him. The child was not afraid, for it stood by the Lord s very side 7 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” Luke 9:47) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.40|AUTODETECT|” Mark now adds a precious touch not found in the other Gospels: 36b. And taking him in his arms��426�� he said to them.& In these arms the little one would feel perfectly at ease and would be able trustfully to look into the face of Jesus. Continued: 37. Whoever in my name welcomes one of such little children welcomes me; and whoever welcomes me does not welcome me but him who sent me. This dominical saying fits into the present context, just as it is also suitable to the context of ) 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 0 ; see N.T.C. on that passage.) 1 1 2 8 0 “tw://bible.?id=41.9.37|AUTODETECT|” Here in ) 7 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” Mark 9:37) 1 1 -1 9 0 0 the logic is somewhat as follows: Jesus is telling his disciples to forget all about rank, pre-eminence, prominence. Instead, they should concentrate their attention on the needs of one, any one, even just one, of such little ones; for example, the child which Jesus is now holding in his arms, or any similar one. They should welcome such a child in Christ s name. The name of Christ is Christ himself viewed in his glorious self-revelation. Therefore, to welcome such a little child in Christ s name means to treat it with all the love and consideration which he, Christ, in accordance with the manner in which he has revealed himself in word and deed, has a right to expect of his followers. In doing this, they will be welcoming the child or anyone who in his weakness, need, and humble dependence, resembles a child for Christ s sake (cf. 10:29).

Now if this is done with all the sincerity, warmth, and enthusiasm that can be put into it, it will certainly tend to benefit the one on whom this affection is bestowed. And that is what Jesus wants, for he loves the little ones.) 1 2 2 8 0 0 But it will do more than this. It will also benefit those who bestow such care. In the process of identifying themselves with these children will they not themselves also become childlike?) Moreover, obedience to Christ s command glorifies Christ; for, as Jesus continues to point out, since the relation between himself and one such child is very close, therefore whoever in his name welcomes one of these little children welcomes their Redeemer, that is, Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=41.12.6|AUTODETECT|” Finally, since the relation between Jesus and his Sender, the Father 7 1 -1 9 0 “tw://bible.?id=41.12.6|AUTODETECT|” Mark 12:6) 1 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” Matt. 15:24) 1 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” Luke 10:16) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=43.17.10|AUTODETECT|” ; etc.), is infinitely close 7 1 -1 9 0 “tw://bible.?id=43.17.10|AUTODETECT|” John 17:10) 1 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=43.17.24-43.17.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.24-43.17.26|AUTODETECT|” 24 26) 1 1 -1 9 0 0 ), it follows that whoever welcomes Jesus does not welcome him that is, only him but also his Sender.) 1 1 2 8 0 “tw://bible.?id=23.57.15|AUTODETECT|” To summarize: instead of asking, Who among us is the greatest? the followers of Jesus should learn to focus their loving attention on Christ s little ones, that is, on the lambs of the flock and on all those who in their condition of need and trustful dependence resemble these lambs. Such is the essence of true greatness, the greatness that reflects the same quality which in an infinite degree resides in God 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” Isa. 57:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” The objection might be raised, But was not this question, namely, Who among us is the greatest? so ridiculously puerile as to be of no practical significance for later times? This conclusion would be utterly wrong. The yearning to be great dwells in every human heart as it is by nature. Witness the So Big gesture which fond parents teach their little ones; the my dad can lick your dad of the first grader; the widely advertised books that aim to teach a person how to gain control over everybody ; and last but not least, the raucous raving by means of which Hitler sought to bolster up his restless ego, resulting finally in what has been called the most terrible nightmare mankind has ever endured. And even believers in the Lord Jesus Christ, as long as they are on this earth, have not completely overcome the urge to display at least an inkling of Lucifer s arrogance. Also, in many cases they have failed to make use of opportunities to render service to Christ s little ones: the young, the weak, those who have gone astray, etc. Hence, such passages as the present 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 1 -1 9 0 “tw://bible.?id=45.15.1-45.15.3|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=45.15.1-45.15.3|AUTODETECT|” Rom. 15:1 3) 1 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.6.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 1 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 0 ; etc., never outlive their usefulness on this side of heaven.) 1 2 2 8 0 0 ) 9:38 41 He Who Is Not against Us Is for Us) 1 1 2 8 0 “tw://bible.?id=42.9.49|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” Luke 9:49) 1 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” 50) 1 4 2 8 0 0 38 John said to him, Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us. 39 But Jesus said, Do not stop him, for there is no one who shall do a mighty work in my name and be able soon afterward to speak ill of me; 40 for he who is not against us is for us. 41 For I solemnly declare that he who, because you belong to Christ, gives you a cup of water to drink, shall certainly not lose his reward. ) ) 38. John said to him, Teacher, we saw someone casting out demons in your name.& ) On the surface it might seem that between the preceding paragraph (verses 33 37) and this one (verses 38 41) there is no thought connection of any kind. It has been suggested that the apostle John, embarrassed by the implied reprimand which he and the rest of The Twelve had received, brought up this incident concerning an exorcist merely to change the subject. Others are of the opinion that the insertion of the present little paragraph, not found in Matthew but only in Mark and (abbreviated) in Luke, was suggested by the phrase in my or your name which occurs both in verse 37 and again in verses 38, 39. However, another possibility must not be ignored. John s conscience may have been aroused by Christ s remarks of implied disapproval (verses 35 37), so that he now wondered whether he, John, and others had behaved properly toward a certain exorcist. Whether there is any truth in any of these guesses as to the nature of the connection or lack of connection cannot be ascertained.) 1 1 2 8 0 “tw://bible.?id=43.13.13|AUTODETECT|” The title Teacher or Master, ��427�� used by John in addressing Jesus, was always very appropriate 7 1 -1 9 0 “tw://bible.?id=43.13.13|AUTODETECT|” John 13:13) 1 1 -1 9 0 0 ), and might seem all the more appropriate if Christ s teaching on humility has just now been completed.) 1 1 2 8 0 “tw://bible.?id=42.6.13|AUTODETECT|” What bothered John was that he and others note we had seen someone cast out demons in Christ s name, though that exorcist did not belong to The Twelve and perhaps not even to the broader circle of constant followers 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.19.13-44.19.16|AUTODETECT|” What kind of man was John talking about? Not a would-be exorcist, like the seven sons of Sceva 7 1 -1 9 0 “tw://bible.?id=44.19.13-44.19.16|AUTODETECT|” Acts 19:13 16) 1 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ), for these were frauds. Nor was he an exorcist in the sense of those condemned in ) 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 1 1 -1 9 0 0 . No, this man was in all probability a true believer in Jesus. He may have been someone who, having listened to the Master and having given his heart to him, had not as yet established close relationships with the Master s other followers. All that we know for certain is that he had been casting out demons in Christ s name, and that John and others perhaps other apostles had strongly disapproved of his actions: and we tried to stop��428�� him because he was not following us. Apparently the attempt had not succeeded. The man must have been fully convinced of the fact that what he was doing was right and proper.

He had been doing it in Christ s name, that is, as explained previously, in full accordance, as he saw it, with the mind and words of Jesus. With this man the phrase in Christ s name was not a magical formula; it was reality.) 1 1 2 8 0 “tw://bible.*?id=41.3.17|AUTODETECT|”

The reason given by John for the attempt to stop him was because he was not following��429�� us. It is entirely possible that John had taken a leading part in the attempt to stop this man from doing what he was doing. If this seems strange, could the reason have been that it took some time before this son of thunder 7 1 -1 9 0 “tw://bible.*?id=41.3.17|AUTODETECT|”

Mark 3:17) 1 1 -1 9 0 “tw://bible.*?id=42.9.54|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=42.9.54|AUTODETECT|”

Luke 9:54) 1 1 -1 9 0 “tw://bible.*?id=43.13.23|AUTODETECT|”

) was changed into the disciple whom Jesus loved ? See ) 7 1 -1 9 0 “tw://bible.*?id=43.13.23|AUTODETECT|”

John 13:23) 1 1 -1 9 0 “tw://bible.*?id=43.19.26|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.19.26|AUTODETECT|”

19:26) 1 1 -1 9 0 “tw://bible.*?id=43.20.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.20.2|AUTODETECT|”

20:2) 1 1 -1 9 0 “tw://bible.*?id=43.21.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.21.7|AUTODETECT|”

21:7) 1 1 -1 9 0 “tw://bible.*?id=43.21.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.21.20|AUTODETECT|”

20) 1 1 -1 9 0 0

. But is it not more likely that it was exactly love for his Master misguided love that caused John and others to try to stop that exorcist, who had not joined Christ and his steady followers?) 1 2 2 8 0 0

39. But Jesus said, Do not stop him��430��.& The reason given is: for there is no one who shall do a mighty work in my name and be able soon afterward to speak ill of me.��431�� The reason is so obvious, the language so clear, that very little need be said by way of explanation. When in the name of Jesus in harmony with his revealed will a person performs a mighty work, he will, of course, speak well not ill of the One whom he acknowledges as the real Author of this miracle.) 40. The reason that he cannot speak ill of Jesus is that he does not think ill of him, is not opposed to him. Hence, with another for Jesus continues, for he who is not against us is for us. Lovingly the Master associates his followers with himself by saying us instead of me. ) 1 1 2 8 0 “tw://bible.*?id=40.12.30|AUTODETECT|”

Since it is a fact that once a person has been confronted with Christ neutrality is forever impossible, it stands to reason that whoever is not against down on him is for in favor of him. The same truth can also be expressed by means of the words found in ) 7 1 -1 9 0 “tw://bible.*?id=40.12.30|AUTODETECT|”

Matt. 12:30) 1 1 -1 9 0 0

He who is not with me is against me. ) 1 1 2 8 0 0

41. With a final for clause meaning: this reasoning is true as appears from the fact that, etc. Jesus completes his answer, as follows: For I solemnly declare that he who, because��432�� you belong to Christ, gives you a cup of water to drink, shall certainly not lose his reward.��433��) 1 1 2 8 0 “tw://bible.?id=40.10.42|AUTODETECT|” For I solemnly declare see on 3:28. With a cup of water compare even as much as a cup of cold water 7 1 -1 9 0 “tw://bible.?id=40.10.42|AUTODETECT|” Matt. 10:42) 1 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” ). What makes this cup of water so precious is that it is given to a person because he belongs to Christ. Jesus therefore regards such a gift as one that is given to himself. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” Matt. 25:40) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” , And the King shall answer them, I solemnly assure you, whatever you did for one of these brothers of mine, (even) for one of the least, you did it for me. On the precious truth that believers are not their own but belong to Christ see also ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=45.14.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.8|AUTODETECT|” 14:8) 1 1 -1 9 0 “tw://bible.?id=46.3.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.23|AUTODETECT|” I Cor. 3:23) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|”

20. 1 1 -1 9 0 “tw://bible.?id=47.10.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.7|AUTODETECT|” II Cor. 10:7) 1 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.14|AUTODETECT|” Eph. 1:14) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 0 . And see Heidelberg Catechism, Question and Answer 1.) 1 1 2 8 0 “tw://bible.?id=40.10.13|AUTODETECT|” What reward do such givers receive? Think of peace of mind now 7 1 -1 9 0 “tw://bible.?id=40.10.13|AUTODETECT|” Matt. 10:13) 1 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” ), public acknowledgment by Christ at his return 7 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” Matt. 25:34) 1 1 -1 9 0 0 ff.), and ever afterward the inheritance of the saints in the light. ) 1 1 2 8 0 “tw://bible.*?id=4.11.26-4.11.29|AUTODETECT|” What kind of attitude is it against which Jesus warns in this little paragraph? Answer: that of intolerance, narrow exclusivism. It is the kind of mental state that was present already during the old dispensation. Eldad and Medad, who are very definitely children of God and true witnesses, for some reason or other have remained in the camp instead of going to the tent or tabernacle where they may have been expected. Perhaps they had not heard the call. But in the camp, among the people, they are prophesying.

Excitedly a young tattletale rushes to the authorities with the news. Eldad and Medad are prophesying in the camp! Even Joshua thinks that this is appalling. My lord Moses, make them stop! he exclaims, But Moses answers, Are you jealous for my sake? Would that all Jehovah s people were prophets, that Jehovah would put his Spirit upon them! 7 1 -1 9 0 “tw://bible.?id=4.11.26-4.11.29|AUTODETECT|” Num. 11:26 29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.1.14-50.1.18|AUTODETECT|” Even today that spirit of narrow exclusivism is at times mistaken for loyalty to one s church or denomination. We hear people say, Our denomination is the purest manifestation of the body of Christ on earth. As long as we are on this sinful earth, a terrain where hypocrisy in high places frequently corrupts not only political but even ecclesiastical life, would it not be better to leave such judgments to God? Let us not be more restrictive than was Moses. Let us not be less broadminded than was Paul 7 1 -1 9 0 “tw://bible.?id=50.1.14-50.1.18|AUTODETECT|” Phil. 1:14 18) 1 1 -1 9 0 “tw://bible.?id=46.9.19|AUTODETECT|” ). Let us follow the teaching of Jesus and, while maintaining what we ourselves regard as purity of doctrine, let us reach out the hand of brotherhood to all those who love the Lord Jesus Christ and build upon the firm foundation of his infallible Word. Doing this, let us pray that we may be instrumental in leading others to the way of salvation, to the glory of God 7 1 -1 9 0 “tw://bible.?id=46.9.19|AUTODETECT|” I Cor. 9:19) 1 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” 10:31) 1 1 -1 9 0 “tw://bible.?id=46.10.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.10.33|AUTODETECT|” 33) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 ) 9:42 50 Guard the Little Ones and Do Not Yield to Temptation) 42 And whoever causes one of these little ones who believe in me��434�� to sin, it is better for him that a heavy millstone be hung around his neck and he be thrown into the sea. 43 And if your hand lures you into sin, cut it off. It is better for you to enter life maimed than with two hands to go to hell,��435�� to the unquenchable fire.��436�� 45 And if your foot lures you into sin, cut it off. It is better for you to enter life lame��437�� than with two foot to be thrown into hell. 47 And if your eye lures you into sin, pluck it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, 48 where their worm does not die and the fire is not quenched. 49 For all shall be salted with fire. 50 Salt is good; but if salt loses its saltiness, how will you restore its flavor? Always have salt within yourselves, and be at peace with each other.) ) Compare with) Verse) 1 1 2 8 0 “tw://bible.?id=42.17.1|AUTODETECT|” 42 Matt. 18:6 ) 7 1 -1 9 0 “tw://bible.?id=42.17.1|AUTODETECT|” Luke 17:1) 1 1 -1 9 0 “tw://bible.?id=42.17.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.17.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=40.5.30|AUTODETECT|” 43 ) 7 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” Matt. 5:30) 1 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.8|AUTODETECT|” 18:8) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 45 Matt. 18:8 ) 1 1 2 8 0 “tw://bible.?id=40.5.29|AUTODETECT|” 47 ) 7 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” Matt. 5:29) 1 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” 18:9) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=23.66.24|AUTODETECT|” 48 ) 7 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” Isa. 66:24) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=40.5.13|AUTODETECT|” 50a ) 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 “tw://bible.?id=42.14.34|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=42.14.34|AUTODETECT|” Luke 14:34) 1 1 -1 9 0 “tw://bible.?id=42.14.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.14.35|AUTODETECT|” 35) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=51.4.6|AUTODETECT|” 50b ) 7 1 -1 9 0 “tw://bible.?id=51.4.6|AUTODETECT|” Col. 4:6) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=45.12.18|AUTODETECT|” 50c ) 7 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” Rom. 12:18) 1 1 -1 9 0 0 ; ) 7 1 2 8 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 0 ; ) 7 1 2 8 0 “tw://bible.?id=52.5.13|AUTODETECT|” I Thess. 5:13) 1 1 -1 9 0 0 ) 1 3 2 8 0 0 ) ) 42. And whoever causes one of these little ones who believe in me to sin, it is better for him that a heavy millstone be hung around his neck and he be thrown into the sea.) 1 1 2 8 0 “tw://bible.?id=40.5.0|AUTODETECT|” Here begins a series of dominical sayings for the most part found also elsewhere in Scripture, as indicated above, under the heading. Several of them occur also in ) 7 1 -1 9 0 “tw://bible.*?id=40.5.0|AUTODETECT|” Matt. 5) 1 1 -1 9 0 0 and/or 18. It is entirely possible that such sayings were repeated by our Lord and therefore are in the Gospels reproduced in different contexts.) 1 4 2 8 0 0 The first one (verse 42) may be considered the negative side of verse 37. There are always those who would lead Christ s little ones of any age astray.��438�� Jesus is saying that even if such a sin is planned against only one of those precious in his sight,��439�� physical death for such a seducer, death of the most gruesome kind, would be preferable. He is saying that it would be better that a heavy (literally donkey-drawn) millstone be hung about his neck and he be cast into the sea.) The millstone of which Jesus speaks is the top-stone of the two between which the grain is crushed. The reference is not to the handmill but to the much heavier stone drawn by a donkey. In the middle of the top-stone, whether of a handmill or of a donkey-drawn mill, there is a hole through which grain can be fed so as to be crushed between the two stones. The presence of this hole explains the phrase that a heavy millstone be hung around his neck.

With this millstone around his neck he will surely drown.) 43, 45, 47. And if your hand lures you into sin, cut it off. It is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire. And if your foot lures you into sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye lures you into sin, pluck it out.

It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell.& ) Hand, foot, and eye, how we value them! Nevertheless, Jesus says that it is better to get rid of any one of them than with two hands, two feet, or two eyes to perish everlastingly. Hence, if any of these lures a person into sin he should immediately dispose of that organ. If it is a hand or a foot it must be cut off; if an eye, plucked out.) 1 1 2 8 0 “tw://bible.?id=51.3.5|AUTODETECT|” As is true so often with respect to the sayings of Jesus, so also here: these words must not be taken literally. The lesson is this: sin, being a very destructive force, must not be pampered. It must be put to death 7 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” Col. 3:5) 1 1 -1 9 0 “tw://bible.?id=46.9.27|AUTODETECT|” ). Temptation should be flung aside immediately and decisively.��440�� Dillydallying is deadly. Halfway measures work havoc. The surgery must be radical. Right at this very moment and without any vacillation the obscene book should be burned, the scandalous picture destroyed, the soul-destroying film condemned, the sinister yet very intimate social tie broken, and the baneful habit discarded. In the struggle against sin the believer must fight hard. Shadow-boxing will never do 7 1 -1 9 0 “tw://bible.?id=46.9.27|AUTODETECT|” I Cor. 9:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Of course, these destructive, and in the sense negative, actions will never succeed apart from the powerful sanctifying and transforming operation of God s Spirit in heart and life.) 1 1 2 8 0 “tw://bible.?id=40.5.22|AUTODETECT|” Note triple occurrence of the term Gehenna. See also ) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” Matt. 5:22) 1 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=40.10.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.28|AUTODETECT|” 10:28) 1 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.9|AUTODETECT|” 18:9) 1 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” 23:15) 1 1 -1 9 0 “tw://bible.?id=40.23.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.23.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” Mark 9:43) 1 1 -1 9 0 “tw://bible.?id=41.9.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.45|AUTODETECT|” 45) 1 1 -1 9 0 “tw://bible.?id=41.9.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=42.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.5|AUTODETECT|” Luke 12:5) 1 1 -1 9 0 “tw://bible.?id=59.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.6|AUTODETECT|” James 3:6) 1 1 -1 9 0 “tw://bible.?id=6.15.8|AUTODETECT|” . Gehenna derived its name from G-Hinnom 7 1 -1 9 0 “tw://bible.?id=6.15.8|AUTODETECT|” Josh. 15:8) 1 1 -1 9 0 “tw://bible.?id=6.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.18.6|AUTODETECT|” 18:6) 1 1 -1 9 0 “tw://bible.?id=6.15.8|AUTODETECT|” ), abbreviated from Gben-Hinnom 7 1 -1 9 0 “tw://bible.?id=6.15.8|AUTODETECT|” Josh. 15:8) 1 1 -1 9 0 “tw://bible.?id=12.23.10|AUTODETECT|” ), meaning: the Valley of the son or in the pl. the sons 7 1 -1 9 0 “tw://bible.?id=12.23.10|AUTODETECT|” II Kings 23:10) 1 1 -1 9 0 “tw://bible.?id=12.16.3|AUTODETECT|” ) of Hinnom. It was located south of Jerusalem. It became known as a place of fire, for it was here that in the days of Ahaz and Manasseh children were roasted to death as sacrifices to Moloch 7 1 -1 9 0 “tw://bible.?id=12.16.3|AUTODETECT|” II Kings 16:3) 1 1 -1 9 0 “tw://bible.?id=12.21.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.21.6|AUTODETECT|” 21:6) 1 1 -1 9 0 “tw://bible.?id=14.28.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.28.3|AUTODETECT|” II Chron. 28:3) 1 1 -1 9 0 “tw://bible.?id=14.33.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.33.6|AUTODETECT|” 33:6) 1 1 -1 9 0 “tw://bible.?id=12.23.10|AUTODETECT|” ). The God-fearing King Josiah accordingly declared the place to be unclean 7 1 -1 9 0 “tw://bible.?id=12.23.10|AUTODETECT|” II Kings 23:10) 1 1 -1 9 0 “tw://bible.?id=24.7.32|AUTODETECT|” ), and by his friend Jeremiah terrible threats were pronounced over it 7 1 -1 9 0 “tw://bible.?id=24.7.32|AUTODETECT|” Jer. 7:32) 1 1 -1 9 0 “tw://bible.?id=24.19.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.19.6|AUTODETECT|” 19:6) 1 1 -1 9 0 0 ). Also, it became the place where the city s garbage was burned. For these reasons the term G-Hinnom or Gehenna became at last the designation whereby hell was indicated.) 1 1 2 8 0 “tw://bible.?id=40.25.46|AUTODETECT|” Here in verse 43 Gehenna is defined as the unquenchable��441�� fire. The meaning is that the punishment for those who enter there is never-ending, everlasting. See ) 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” Matt. 25:46) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.11.23|AUTODETECT|” What is the difference between Hades and Gehenna? It is this: a. Hades may, but does not necessarily have to, mean hell. It always has that meaning in the Gospels: ) 7 1 -1 9 0 “tw://bible.?id=40.11.23|AUTODETECT|” Matt. 11:23) 1 1 -1 9 0 “tw://bible.?id=42.10.15|AUTODETECT|” (=) 7 1 -1 9 0 “tw://bible.?id=42.10.15|AUTODETECT|” Luke 10:15) 1 1 -1 9 0 “tw://bible.?id=42.16.23|AUTODETECT|” ); 16:18; ) 7 1 -1 9 0 “tw://bible.?id=42.16.23|AUTODETECT|” Luke 16:23) 1 1 -1 9 0 0 . Gehenna, however, always means hell. b. Hades, whenever it means hell, receives the wicked during the intermediate state (between death and resurrection); Gehenna receives both body and soul of the wicked after the final judgment.��442��) 1 1 2 8 0 “tw://bible.*?id=50.4.7|AUTODETECT|” There is one more concept that is mentioned in these verses. It is life. It is clear, then, that Christ s views on life or life everlasting are not confined to the Gospel according to John (1:4; 3:16; 17:3, etc.). From the parallelism of the present lines note better for you to enter life & better for you to enter the kingdom of God it is clear that entering life means entering God s kingdom. Here the term kingdom of God must be taken in its eschatological sense: the new heaven and earth with all the glory pertaining to it. See above, on 1:15 (meaning d.).

And what is life as it shall unfold itself in its final, yet evermore progressive, stage? Is it not the much fuller enjoyment of the reign of God in the heart? Is it not, therefore, also the far more intense experience of the peace of God that passes all understanding 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Phil. 4:7) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ), the joy unspeakable and full of glory 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” ), the light of the knowledge of the glory of God in the face of Christ 7 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” II Cor. 4:6) 1 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” ), and the love of God shed abroad in or: poured into our hearts through the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 0 )? All of that the seducer is going to forfeit, as he descends into Gehenna!) 1 1 2 8 0 “tw://bible.?id=23.66.24|AUTODETECT|” As a further description of hell note verse 48. where their worm does not die and the fire is not quenched, a passage quoted from Isaiah s final verse. The torment, accordingly, will be both external, the fire; and internal, the worm. Moreover, it will never end. This teaching of Jesus should not be weakened by the philosophical notion that in the universe on the other side of death or of the final judgment there will be no time.��443�� Nowhere, not in ) 7 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” Isa. 66:24) 1 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” , nor in ) 7 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” Rev. 10:6) 1 1 -1 9 0 0 , correctly translated, is there any ground for this assumption.��444��) 1 1 2 8 0 “tw://bible.?id=27.12.2|AUTODETECT|” When Scripture speaks of unquenchable fire, the point is not merely that there will always be a fire burning in Gehenna, but that the wicked will have to endure that torment forever. They will always be the objects of God s wrath, never of his love. Thus also their worm never dies, and their shame is everlasting 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” ). So are their bonds 7 1 -1 9 0 “tw://bible.?id=65.1.6|AUTODETECT|” Jude 6) 1 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=65.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.11|AUTODETECT|” ). They will be tormented with fire and brimstone & and the smoke of their torment ascends forever and ever, so that they have no rest day or night 7 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.11|AUTODETECT|” Rev. 14:9 11) 1 1 -1 9 0 “tw://bible.?id=66.19.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.3|AUTODETECT|” 19:3) 1 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” 20:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=53.1.9|AUTODETECT|” One hears the objection. But does not Scripture teach the destruction of the wicked ? Yes, indeed, but this destruction is not an instantaneous annihilation, so that there would be nothing left of the wicked; so that, in other words, they would cease to exist. The destruction of which Scripture speaks is an everlasting destruction 7 1 -1 9 0 “tw://bible.?id=53.1.9|AUTODETECT|” II Thess. 1:9) 1 1 -1 9 0 “tw://bible.?id=45.14.15|AUTODETECT|” ). Their hopes, their joys, their opportunities, their riches, etc., have perished, and they themselves are tormented by this, and that forevermore. When Jeremiah speaks about shepherds who destroyed the sheep, did he mean that those sheep ceased to exist? When Hosea exclaims, O Israel, you have destroyed yourself, was he trying to say that the people had been annihilated? Did Paul 7 1 -1 9 0 “tw://bible.?id=45.14.15|AUTODETECT|” Rom. 14:15) 1 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” ) mean to imply that by eating meat you can annihilate your brother? Or that he himself had at one time annihilated the faith? 7 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” Gal. 1:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.25.46|AUTODETECT|” What is perhaps the most telling argument against the notion that the wicked are simply annihilated but that the righteous continue to live forevermore is the fact that in ) 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” Matt. 25:46) 1 1 -1 9 0 0 the same word describes the duration of both the punishment of the former and the blessedness of the latter: the wicked go away into everlasting punishment, but the righteous into everlasting life.) 1 1 2 8 0 “tw://bible.?id=42.12.47|AUTODETECT|” Another objection might be, But is not God also merciful, and does not Scripture speak of degrees of punishment 7 1 -1 9 0 “tw://bible.?id=42.12.47|AUTODETECT|” Luke 12:47) 1 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=41.9.48|AUTODETECT|” )? The answer must be, Yes, indeed, and it is doubtful whether we have always done justice to that significant passage. Nothing can detract, however, from the fact that for those who stubbornly and hatefully reject and continue to reject the message of God s love and grace in Christ, hardening themselves to the point where they even begin to lead astray Christ s little ones, and never repenting, the full force of ) 7 1 -1 9 0 “tw://bible.?id=41.9.48|AUTODETECT|” Mark 9:48) 1 1 -1 9 0 0 and similar passages must be maintained.) 1 2 2 8 0 0 Jesus closes his remarks with a trilogy of salt passages:) The first salt passage is: 49. For all shall be salted with fire. Instead of wearying the reader with a summary of various interpretations that have been given to this passage, I shall at once present the one that appears to me to be the most reasonable. It is an explanation that aims to do justice to the preceding context, the historical background, and other biblical passages that mention salt and fire. ) 1 1 2 8 0 “tw://bible.?id=41.14.27|AUTODETECT|” As to the context: Jesus has been warning his disciples against becoming a snare to others and/or becoming themselves ensnared. To this he now adds a saying beginning with for, as if to say, Being on the alert is always necessary but especially in the period that lies immediately ahead, for all here with special reference to The Twelve? shall be salted with fire. Does this not immediately remind us of that other all basically the same word in the original of ) 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 1 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” (=) 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” Matt. 26:31) 1 1 -1 9 0 0 ): All of you shall become ensnared because of or: shall become untrue to me ?) 1 1 2 8 0 “tw://bible.?id=18.42.5|AUTODETECT|” All shall be salted with fire probably means, therefore, a fiery trial will come upon everybody, for the purpose of purification. Not only is it going to separate good people from bad people, believers from unbelievers, but even within the hearts and lives of believers it will destroy what is bad and bring out what is good, causing them to be a preservative force, a salting salt, in the midst of their environment. See the following passages: ) 7 1 -1 9 0 “tw://bible.?id=18.42.5|AUTODETECT|” Job 42:5) 1 1 -1 9 0 “tw://bible.?id=18.42.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.42.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.119.67|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.67|AUTODETECT|” Ps. 119:67) 1 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” Mal. 3:2) 1 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” II Tim. 3:12) 1 1 -1 9 0 “tw://bible.?id=60.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.12|AUTODETECT|” I Peter 4:12) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” . Scripture even applies the idea of a testing and separating fire to the final judgment 7 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” I Cor. 3:13) 1 1 -1 9 0 0 ), though when that occurs the idea of thereby becoming a preservative force must be dropped.) 1 1 2 8 0 “tw://bible.?id=26.47.11|AUTODETECT|” The second salt passage is: 50a. Salt is good; but if salt loses its saltiness, how will you restore its flavor? As to the underlying figure, it is easy to understand that salt is good. It is good because it preserves (combats deterioration) and imparts flavor. However, salt may lose its flavor and become tasteless. The salt from the marshes and lagoons or from the rocks in the neighborhood of the Dead Sea easily acquires a stale or alkaline taste, because of its mixture with gypsum, etc. It is then literally good for nothing but to be thrown away and trampled underfoot 7 1 -1 9 0 “tw://bible.?id=26.47.11|AUTODETECT|” Ezek. 47:11) 1 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” ). Jesus, as he walked on earth, saw many Pharisees and scribes, people who advocated a formal, legalistic religion in the place of the true religion proclaimed by the ancient prophets in the name of the Lord. Thus by and large the salt had lost its flavor in the religious life of Israel. Many sons of the kingdom would be cast out 7 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” Matt. 8:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.12.32|AUTODETECT|” The implication is clear. Just as salt having lost its saltiness cannot be restored, so also those who were trained in the knowledge of the truth but who then resolutely set themselves against the exhortations of the Holy Spirit and become hardened in their opposition are not renewed unto repentance 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 0 ). Therefore, let that which is named salt be salt indeed! Ever so many people who never read the Bible are constantly reading us! If in our conduct we are untrue to our calling our words will avail very little.) 1 1 2 8 0 “tw://bible.?id=40.5.13|AUTODETECT|” The final salt passage is: 50b. Always have salt within yourselves.& It is useless for a man to try to exert an influence for good upon others unless, by the grace of God, he has goodness within; that is, unless the Word of God as applied by the Holy Spirit, has transformed him into a true disciple of Christ. To have salt within oneself means, therefore, to have within oneself those qualities that promote truth, kindness, peace, joy, etc. within the brotherhood, and in the world at large a willingness to listen to the good tidings of salvation in Christ. To express it differently: to have salt within oneself means to be the salt of the world 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 0 ), and therefore also to see to it that one s speech is always seasoned with salt. See N.T.C. on that passage.) 1 1 2 8 0 “tw://bible.?id=45.12.18|AUTODETECT|” Very logical, therefore, is the continuation: and be at peace with each other. If within the brotherhood there is nothing but carping and quarrelling, how can those who call themselves Christians expect to win others to Christ? It is therefore not surprising that an echo of this exhortation is found also in the epistles of Paul 7 1 -1 9 0 “tw://bible.?id=45.12.18|AUTODETECT|” Romans 12:18) 1 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.11|AUTODETECT|” II Cor. 13:11) 1 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” I Thess. 5:13) 1 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” ). The reward for being a man of peace and therefore a peacemaker is stated in ) 7 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” Matt. 5:9) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” , Blessed the peacemakers, for they shall be called sons of God. Add ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.18|AUTODETECT|” James 3:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Summary of Chapter 9:2 50) 1 1 2 8 0 “tw://bible.?id=61.1.16|AUTODETECT|” Like the preceding chapter (8) and the following (10), so also this chapter (9) consists of six paragraphs. The first one (verses 2 13) tells the story of Christ s transfiguration on a high mountain which he climbed in the company of Peter, James, and John. It was here that the Father imparted glory and honor to the Son 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=61.1.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ), who had just previously resisted the temptation to avoid the cross (8:3 1 33). The Father did this by enveloping the Son s body, including even his clothes, with heavenly brilliance, by sending two heavenly messengers to talk with him about his approaching passion (and resurrection?), and by causing the Son, as well as the others, to hear the heavenly voice say, This is my Son, my Beloved, listen to him. Jesus ignored Peter s suggestion that by building three shelters one each for Jesus, Moses, and Elijah the glory scene might he prolonged. While descending, the Master told his disciples that until after his resurrection they should keep to themselves what they had seen. They kept this charge. He also cleared up the prophecy of Malachi regarding the coming of Elijah before the arrival of the Messiah.) 1 8 2 8 0 0 What a contrast between the glory on top of the mount and the misery, shame, and confusion below (verses 14 29). Here Jesus and the three saw a distraught father and his demon-possessed, deaf-and-dumb, epileptic, only son. The nine disciples, who had been left behind when Jesus and the three had ascended the mount, had been unable to cure this lad. Scribes, gloating over their failure, were arguing with them. Curiosity seekers, many in number, were looking on. Jesus cried out, O faithless generation, how long shall I be with you?

How long shall I put up with you? Bring him to me. When the boy was brought and also later the demon threw him into a convulsion. Questioned by Jesus, the father related how cruelly the lad, ever since his childhood, had been treated by the demon. If you can do anything, take pity on us and help us, the father added. Jesus answered, As to that if you can, all things are possible for him who believes.

After the father s outcry, I do believe; help my unbelief, Jesus ordered the unclean spirit to leave the boy and never to enter him again. Shrieking, the demon came out. By Jesus the now seemingly dead boy was lifted to his feet. Afterward, when the disciples, now indoors with Jesus, asked him why they had been unable to expel the demon, he answered, This kind can come out only by prayer. ) The agonizing words of Jesus, How long shall I be with you? showed that he was thinking about his fast approaching passion. Hence, he now uttered his second prediction with reference to this subject (verses 30 32). The new element in this announcement was that he would be betrayed into the hands of men.

However, he again declared that three days after he was killed he would rise again. The disciples did not know what to make of these words and were afraid to ask questions.) In fact, the reaction of these men was the very opposite of the proper one. On the way to the house they had been asking, Who meaning; who among us is greatest? While their Master was thinking of giving his life for others, they were thinking of rank, priority, high position, for themselves (verses 33 37). Jesus told them, If anyone would be first, he must be last of all and servant of all. Having taken a little child into his arms, he added, Whoever in my name welcomes one of such little children welcomes me; and whoever welcomes me does not welcome (only) me but (also) him who sent me. ) Though the connection between what precedes and the following paragraph (verses 38 41) cannot be proved, it is possible that the exhortation He must be servant of all had pricked the conscience of the apostle John.

Recently he and others with him had treated a certain exorcist in a rather unfriendly manner. They had tried to stop him from casting out demons. They had done this because he had not, or not as yet, joined the ranks of steady followers of Jesus. Do not stop him, said Jesus, for he who is not against us is for us.& He who, because you belong to Christ, shall give you a cup of water to drink, shall certainly not lose his reward. Thus the Savior placed his own bigheartedness over against the spirit of petty exclusiveness.) Jesus had said, Whoever in my name welcomes one of such little children welcomes me (verse 37). Now (verses 42 50) he restates this same truth in negative terms, Whoever causes one of these little ones who believe in me to sin, it is better for him that a heavy millstone be hung around his neck and he be thrown into the sea.

He tells his disciples that they must be on their guard lest they cause either other people or themselves to go astray. If any bodily organ hand, foot, eye, or whatever threatens to become a trap to them, they must immediately take drastic action with reference to this source of enticement. Those who refuse are headed for hell. Finally, returning now to the positive, in three salt passages the Master predicts that all are going to endure a fiery trial. The remedy? They should always have salt in themselves, that is, those qualities that would make them a blessing to themselves and to others.

To be most effective in this respect they must maintain peace among themselves.) N.T.C. W. Hendriksen, New Testament Commentary) 387 ��������� nom. pl. neut. pres. participle of ������, to shine, sparkle, glisten.) 388 d���, third per. sing. aor. indic. passive of A���.) 1 1 2 8 0 “tw://bible.?id=44.25.12|AUTODETECT|” 389 Note the periphrastic &��� ������������; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.25.12|AUTODETECT|” Acts 25:12) 1 1 -1 9 0 0 , where Festus is conferring with his advisers.) 1 1 2 8 0 “tw://bible.?id=40.17.4|AUTODETECT|” 390 In ) 7 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” Matt. 17:4) 1 1 -1 9 0 “tw://bible.?id=41.9.5|AUTODETECT|” it is natural after �0 ������ to interpret ������ as a future indicative (not as aor. subjunctive); but ) 7 1 -1 9 0 “tw://bible.?id=41.9.5|AUTODETECT|” Mark 9:5) 1 1 -1 9 0 0 (��������� has the aor. subjunctive (hortatory); also, the former is first per. sing., the latter first per. plural.) 1 16 2 8 0 0 391 ����, third per. sing. pluperf. (with sense of imperfect) of �6� a. Note �� �������: the deliberative subjunctive of the direct question is retained in indirect discourse. Here, as in verse 5 and often, the verb ���������� has a wide meaning, so that �� �������� means what he should say, or simply what to say. ) 392 Read L. A. Flynn s very interesting book, Did I Say That?, Nashville, 1959.) 393 For the verb see on 8:11, footnote 368. I combine ��x� ������ with �����������.) 394 Note the verb ��������, third per. pl. aor. indic. of ������, to take (something) into one s possession and/or hold on to (it).) 395 After And they asked him saying, note E�� & & E��.

The first E�� must mean why? See on 2:16, footnote 75; the second that.) 396 Literally: & who has a dumb spirit. Cf. verse 25.) 397 Or: help me in my unbelief.) 398 �����������, as in verse 10, but now accusative. Besides, the meaning is slightly different.) 399 The Germans would say Schadenfreude; the Dutch, leedvermaak.) 400 ������������, third per. pl. aor. indic. passive of �������; with �, probably intensive.) 401) Note the following words in verse 18:) E��� �� can mean whenever as well as wherever. ) �������� (cf. catalepsy), third per. sing. aor. active subjunctive of �����������, to lay hold of, grasp, take possession of; here: seizes (cf. seizure). ) ������ (cf. break, wreck, fracture), third per. sing. pres. active indicative of �����, an alternative form of �������, here: dashes to the ground. Third per. sing. pres. active indicatives are also: ) ������ (cf. froth), foams. ) 1 1 2 8 0 “tw://bible.?id=44.7.54|AUTODETECT|” ������ (cf. strident), grinds, an onomatopoeia occurring only here in the New Testament. See, however, ����� 7 1 -1 9 0 “tw://bible.?id=44.7.54|AUTODETECT|” Acts 7:54) 1 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” ), and the noun ������� 7 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” Matt. 8:12) 1 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.42|AUTODETECT|” 13:42) 1 1 -1 9 0 0 , etc.) Passive indic. is: ) 1 1 2 8 0 “tw://bible.?id=41.3.1|AUTODETECT|” ���������� , becomes rigid (cf. xerosis, abnormal dryness). This verb is used also in connection with a withered hand 7 1 -1 9 0 “tw://bible.?id=41.3.1|AUTODETECT|” Mark 3:1) 1 1 -1 9 0 “tw://bible.?id=43.15.6|AUTODETECT|” ), plant (4:6), fig tree (11:20, 21); and a dried up fountain (of blood, 5:29). See also ) 7 1 -1 9 0 “tw://bible.?id=43.15.6|AUTODETECT|” John 15:6) 1 1 -1 9 0 “tw://bible.?id=59.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.11|AUTODETECT|” James 1:11) 1 1 -1 9 0 “tw://bible.?id=60.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.24|AUTODETECT|” I Peter 1:24) 1 1 -1 9 0 “tw://bible.?id=66.14.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.15|AUTODETECT|” Rev. 14:15) 1 1 -1 9 0 “tw://bible.?id=66.16.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.2|AUTODETECT|” 16:2) 1 1 -1 9 0 0 . ) 1 22 2 8 0 0 ������� , third per. pl. aor. act. subjunctive of ������; here: that they might cast or: to cast (it) out. ) (�P�) 4������ , third per. pl. aor. indic. of 0����; they were (not) able; did (not) have the strength (cf. 0����). ) ) ) 402 ������������, third per. sing. aor. indic. of ����������; cf. (threw him into) paroxysms (fits). A. T. Robertson (Word Pictures, Vol. I, p. 341) states that the prefix still retains its perfective force; hence, grievously. This may well be correct (see verse 26), but cannot be proved.) 403 �������, third per. sing. middle imperfect indic. of �����; cf. cylinder (basically roller).) 404 �0 �� ���� (contracted form of �������), first class condition; second per. sing. pres. indicative of �������.

The word ������� can mean to be able to do as well as simply to be able. Therefore the usual translation If you can do is correct. In other words ������ does not have to be expressed; it can be understood. See L.N.T. (A. and G.), p. 206, under 3. Contrary Lenski, op. cit., p. 240.) 405 �������������, aor. participle of �������������.) 406 ��� and ���. The form �������� is the second per. sing. (ingressive) aor. act. imperative of ������.) 407 Note present (continuative or durative) imperative here. ������, as contrasted with the aor. imperative in verse 22.) 408 Note another hapax legomenon: �����������.

Cf. with ������������� in verse 15.) 409 �������� third per. sing. aor. indic. of �������. See above, on 3:12, including footnote 111.) 410 Note sec. per. sing. aor. imperative for the positive command; hence, �����; but the sec. per. sing. aor. subjunctive for the negative command (or prohibition); hence, ������ �0������. See Gram.N.T., p. 925.) 411) This is another example of Mark s frequent use of ����� in the adverbial sense. He does not always use it in that sense; for instance in 6:34 the word probably means many things. By several translators and interpreters that meaning is also assigned to the word in 15:3, which is then rendered & accused him of many things. That is probably correct, though others prefer the rendering harshly.

See on 15:3. It is clear that in every case the connotation of adverbial ����� depends on the verb which it modifies and the general context. The following meanings deserve consideration:) 1:45 widely 5:38 loudly ) 3:12 and 5:43 strictly 6:20 greatly ) 5:10 again and again, or fervently 10:48 ����� ������, all the more ) 9:23 earnestly 12:27 badly ) 15:3 harshly (?) ) ) ) 1 1 2 8 0 “tw://bible.*?id=41.5.42|AUTODETECT|”

412 �����, third per sing. aor. indicative of �������. Though it is true that this boy had never been dead the crowd had been deceived by appearances , yet this same verb is used with respect to those who from death return to life: the daughter of Jairus 7 1 -1 9 0 “tw://bible.*?id=41.5.42|AUTODETECT|”

Mark 5:42) 1 1 -1 9 0 “tw://bible.*?id=42.8.55|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.8.55|AUTODETECT|”

Luke 8:55) 1 1 -1 9 0 “tw://bible.*?id=52.4.16|AUTODETECT|”

); the dead in Christ 7 1 -1 9 0 “tw://bible.*?id=52.4.16|AUTODETECT|”

I Thess. 4:16) 1 1 -1 9 0 “tw://bible.*?id=40.17.9|AUTODETECT|”

); Jesus 7 1 -1 9 0 “tw://bible.*?id=40.17.9|AUTODETECT|”

Matt. 17:9) 1 1 -1 9 0 “tw://bible.*?id=40.20.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.20.19|AUTODETECT|”

20:19) 1 1 -1 9 0 “tw://bible.*?id=41.8.31|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.8.31|AUTODETECT|”

Mark 8:31) 1 1 -1 9 0 “tw://bible.*?id=41.9.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.9.9|AUTODETECT|”

9:9) 1 1 -1 9 0 “tw://bible.*?id=41.9.10|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.9.10|AUTODETECT|”

10) 1 1 -1 9 0 “tw://bible.*?id=41.9.31|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.9.31|AUTODETECT|”

31) 1 1 -1 9 0 “tw://bible.*?id=41.10.34|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.10.34|AUTODETECT|”

10:34) 1 1 -1 9 0 “tw://bible.*?id=41.16.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.16.9|AUTODETECT|”

16:9) 1 1 -1 9 0 “tw://bible.*?id=41.3.26|AUTODETECT|”

). It also has more general uses; e.g., to rise up against, fight or rebel against 7 1 -1 9 0 “tw://bible.*?id=41.3.26|AUTODETECT|”

Mark 3:26) 1 1 -1 9 0 “tw://bible.*?id=42.4.16|AUTODETECT|”

); stand up 7 1 -1 9 0 “tw://bible.*?id=42.4.16|AUTODETECT|”

Luke 4:16) 1 1 -1 9 0 0

), etc.) 1 2 2 8 0 0

413 See also on 2:1; 3:20; 7:17.) 414 There is no good reason to interpret this E�� in any sense other than Why? . See on 2:16, footnote 75; cf. 9:11. ��������� first per. pl. aor. indic. of �������.) 1 1 2 8 0 “tw://bible.*?id=40.17.20|AUTODETECT|”

415 Luke omits this question of the disciples from his account; hence also Christ s answer. But cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.17.20|AUTODETECT|”

Matt. 17:20) 1 1 -1 9 0 “tw://bible.*?id=42.17.6|AUTODETECT|”

with ) 7 1 -1 9 0 “tw://bible.*?id=42.17.6|AUTODETECT|”

Luke 17:6) 1 1 -1 9 0 0

.) 1 7 2 8 0 0

416 Some manuscripts add: and fasting.) 417 Or: is being betrayed (or: delivered).) 418 Mark s ���������� is the third per. sing. fut. middle indic. of �������; Matthew s ���������� is the third per. sing. fut. passive indic. of �����.) 419 By the use of the aor. indic. passive he reports a fact.) 420 Luke s two imperfects coupled by a past perfect passive, and Mark s two imperfects did not know what to make of [or: did not understand ] , and were afraid to ask, present a vivid picture of a continuing situation.) 421 Or: at home.) 422 The reader should see for himself the treatment that is given to this paragraph of Mark s Gospel, by an author who otherwise presents much that is excellent, namely, Vincent Taylor, op. cit., p. 404.) 1 1 2 8 0 “tw://bible.*?id=46.13.13|AUTODETECT|”

423 In this passage (verses 33, 34) note the following: ������, third per. sing. imperf. act. indic. of �������. On ������������, sec. per. pl. imperf. indic. of ������������; and on �����������, third per. pl. aor. indic. of ���������� see G. Schrenk s art. in Th.D.N.T., Vol. II, pp. 93 98. The word ������ is the third per. pl. imperf. indic. of ������; and the adjective ������, though literally greater, clearly has the sense of a superlative, as in ) 7 1 -1 9 0 “tw://bible.*?id=46.13.13|AUTODETECT|”

I Cor. 13:13) 1 1 -1 9 0 0

greatest of these is love. The last example also shows that this comparative form does not always need to be preceded by the definite article to be equal in force to a superlative. On the substitution of a comparative form for a superlative, in Koine Greek, see Gram.N.T., pp. 281 and 667.) 1 2 2 8 0 0 424 Though ���� is the third per. sing. fut. indic. of �0��, the tense as employed in the present context does not indicate mere futurity, what is going to happen, but what a person must want to happen; hence, shall be or must be ; in other words, ���� has imperative force. See Gram.N.T., pp. 874, 943.) 425 ��������. See on 10:43, 44.) 1 1 2 8 0 “tw://bible.?id=42.2.28|AUTODETECT|” 426 ��������������, nom. masc. sing. aor. participle of ������������. In the New Testament this verb occurs only here and in 10:16. See, however, also ) 7 1 -1 9 0 “tw://bible.?id=42.2.28|AUTODETECT|” Luke 2:28) 1 1 -1 9 0 0

Simeon & took him [the child Jesus] in his arms. In that passage the noun ������ (acc. pl. of �����) indicates arms that are bent in order to receive something or someone. Cf. angle.) 1 7 2 8 0 0 427 See on 4:38b, footnote 172.) 428 �������� first per. pl. imperf. active of �����, hinder, prevent, stop; here conative imperfect: tried to stop.) 429 ��������, another imperfect; here probably progressive. Cf. acolyte, anacoluthon.) 430 Because of �� followed by the sec. per. pres. imperat. active, Robertson translates Stop hindering him (Word Pictures, Vol. I, p. 346). But since John and his partners were obviously not hindering the exorcist at this particular time, the more usual rendering Do not stop him, Forbid him not, Do not forbid or hinder him is probably preferable.) 431 ������� and ��������� are third per. sing. fut. indicatives.) 432 The preferred reading � @������ E�� has resulted in difficulty, which probably accounts for the many textual variants. The translation preferred by some, namely, in my name because is too labored, tautological, and besides inserts a my where there probably was none. Better, it would seem to me, is L.N.T. (A. and G.), p. 577, in your capacity as, or simply because (V.

Taylor, op. cit., p. 407).) 433 Both ������ and ������ are aor. subjunctives. But instead of shall give you one may substitute gives you, as I have done, since the two mean about the same thing. As to shall certainly not lose, this is what Burton calls solemnly predictive and emphatically negative (op. cit., pp. 34, 35). See also Gram.N.T., p. 930, where this construction is called a futuristic subjunctive. ) 1 1 2 8 0 “tw://bible.?id=40.18.6|AUTODETECT|” 434 There is considerable doubt in connection with the reading & in me. But see also ) 7 1 -1 9 0 “tw://bible.?id=40.18.6|AUTODETECT|” Matt. 18:6) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 435 Or Gehenna; thus also in verses 45 and 47.) 436 There is insufficient textual support for verses 44 and 46, which are the same as verse 48.) 437 Or crippled.) 1 1 2 8 0 “tw://bible.?id=40.18.7|AUTODETECT|” 438 ����������, third per. sing. aor. subj. active of ����������. The ��������� is the bait-stick in a trap or snare. It is the crooked stick that springs the trap; hence, snare, temptation to sin, enticement 7 1 -1 9 0 “tw://bible.?id=40.18.7|AUTODETECT|” Matt. 18:7) 1 1 -1 9 0 “tw://bible.?id=42.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.1|AUTODETECT|” Luke 17:1) 1 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” ); also: object of revulsion, the stumbling-block of the cross 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” I Cor. 1:23) 1 1 -1 9 0 “tw://bible.?id=48.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.11|AUTODETECT|” Gal. 5:11) 1 1 -1 9 0 0 ). Similarly the verb basically means: to ensnare, lure into sin, lead astray.) 1 1 2 8 0 “tw://bible.?id=62.2.1|AUTODETECT|” 439 Note little ones who believe or believe in me. Even without the addition in me, about which there is some doubt, it is clear that the Lord is speaking about believers. It would be wrong, therefore, to insist that the Lord is speaking exclusively about babies. The term little ones is one of endearment for those of any age. They are weak and in that sense little, but he loves them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” 3:7) 1 1 -1 9 0 “tw://bible.?id=62.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=62.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.21|AUTODETECT|” 5:21) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 440 Note the crisp aor. imper. actives: �������, �����.) 441 �x ��� �x �������, which literally means fire that cannot be extinguished. Cf. asbestos, with a somewhat different meaning, however: that which does not burn and is a nonconductor of electricity.) 442 For more details, including refutation or contrary opinions, see my book The Bible on the Life Hereafter, Grand Rapids 1959 (fourth printing 1971), pp. 83 87; 195 199. The book is also published in Spanish: La Biblia Y La Vida Venidera (T.E.L.L., 941 Wealthy St., S.E., Grand Rapids, Mich. 49506, U.S.A.), pp. 113 119; 281 287. See also Joachim Jeremias, art. ������, in Th.D.N.T., Vol. I, pp. 657, 658.) 443 So, for example, Lenski, op. cit., p. 258.) 444 Permit me once again to refer for fuller treatment to my book The Bible on the Life Hereafter, this time pp. 72 74; Spanish edition pp. 97, 98.)