Mark 9

2-13. See notes on Luke ix. 28-36, and on Matt. xvii. 1-13.

3 shining . . . [as snow] . . . so as no fuller on earth can white them. Phrases of vivid description, peculiar to this evangelist, and no doubt containing Peter’s own reminiscence of the scene. So ver. 6, “he wist not what to answer,” and 8, “suddenly when they had looked round about.”

10 questioning one with another. The disciples, like other pious Jews, doubtless believed in the soul’s immortality and the future general resurrection (see Acts xxiii. 6-8, also John xi. 24); but they found it hard to believe our Lord’s declarations concerning His own death and resurrection, as they expected that the Messiah would live for ever (John xii. 34).

14 the scribes questioning with them. The scribes (particularised only by Mark) were probably triumphing over the disciples, and from their failure deducing their Master’s inability. How great the change from the Mount of Transfiguration, with the open heaven and the homage of the glorified, to this scene of misery and unbelief!

15 were greatly amazed, etc. Only in Mark. Our Lord’s countenance perhaps retained something of the brightness of His recent transfiguration. But the people might well be awe-struck by the suddenness of His appearance, and His calmness and heavenly serenity, as contrasted with the excited faces of the applicant, the sufferer, and the eager disputants.

16 he teareth him. Throwing him into convulsions or violent epileptic fits.

20 he fell on the ground, etc. This description, and the following dialogue with the father, is peculiar to Mark.

23. If thou canst [believe], etc. Rather (see var. read.), “If thou canst!—All things are possible,” etc. The full force of the language may be best brought out by a paraphrase: The difficulty is, not whether I can heal, but whether thou canst believe; for all things are possible to him that believeth. Faith in the Saviour is the channel through which all His blessings flow to men.

25. I charge thee. The word “I” is here emphatic: Not my disciples, but I, command you.

29 by prayer and fasting. The higher achievements of Christian holiness and benevolence demand the strongest faith; which must therefore be made and kept vigorous by earnest devotion and self-renunciation. The words “and fasting” are omitted in R.V., but the MSS. authority for them is sufficiently strong.

30 would not that any man should know it. Wishing to continue His instructions respecting His approaching death without interruption from the multitude: see next verse.

32 understood not that saying. Although familiar with the doctrine of atonement, they could not receive the idea that the Messiah was to be Himself the atoning victim.

34 who [should be] the greatest. The honour recently given to Peter (Matt. xvi. 17-19), and the privilege granted to three of the disciples (Matt. xvii. 1), may have given fresh impulse to that earthly ambition which our Lord always aimed to repress.

36 set him in the midst. To impress the lesson more powerfully upon them all.

taken him in His arms. A graphic touch, peculiar to Mark.

38. John answered Him, etc. Note his words “followeth not us.” This spirit is not yet extinct in the Christian Church. John probably felt himself condemned by our Lord’s words; and he interrupts the discourse to ascertain whether what he had done in this instance was wrong. Jesus shows that it was; for the man who had been rebuked was evidently acting in His service, and in reliance upon His power.

39 he that is not against us, etc. This saying is a counterpart to that in Matt. xii. 30; and, like it, shows that there can be no neutrality in the contest between God and sin. The form in which the truth is here put teaches us that differences in views and methods are to be charitably borne with, where there is fundamental agreement of faith. “All those who, notwithstanding outward differences of communion and government, believe in and preach Jesus Christ, without bitterly and uncharitably opposing each other, are hereby declared to be helpers forward of each other’s work. Oh that all Christians would remember this!"—Alford.

42 shall offend. Rather, “cause to fall.” (R.V., “Whosoever shall cause one of these little ones that believe on me to stumble.”)

a millstone. The word signifies a stone of a mill worked by an ass, and larger than the common hand-mill; “a great millstone” (R.V.).

43 if thy hand offend thee (cause thee to stumble). See note on Matt. v. 29, 30.

fire that never shall be quenched. See notes on Isa. lxvi. 24 (from which these expressions are taken); and on Matt. v. 22, 29.

44 [where their worm dieth not, etc.] This verse and ver. 46 seem to have been added by some early transcriber, as if to give emphasis to ver. 48, where alone the sentence is found in the earliest copies.

49 salted with fire. There is some difficulty in this passage, arising from a mixture of two closely connected metaphors. The meaning appears to be, Just as every burnt sacrifice offered to God must be seasoned with salt—the emblem of purity (Lev. ii. 13); so every person consecrated to Him must be purified, though it be by a process as painful as fire (i.e., the cutting off the hand, or foot, or eye). [The words “and every sacrifice shall be salted with salt,” omitted by most editors, and in R.V., were probably the explanation of a transcriber.]

50 have (be at) peace one with another. Referring to the ambitious contention out of which this discourse arose (33).

for of such. Rather, “to such belongs the kingdom of God.”