Mark 9
DorrisMark 9:1
Mark 9:1 And he said unto them,–When the New Testament was first written, it was not divided into chapters and verses as we now have it. Each book was one continuous article without any breaks. Later they were divided into chapters and verses, by uninspired man for his convenience in reading and studying the Bible. Sometimes in dividing a chapter, the division was made at the wrong place and cut the sentence in two. That is true with this chapter. This verse belongs to the eighth chapter, right after Mark 8:38. See the end of the Chapter notes for Mark 8.
Mark 9:2-10
- THE
(Matthew 17:1-13; Luke 9:28-36.)
Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power.–“Some,” not all, were to live to see the kingdom come. Judas hanged himself before it came. He is the only one of the twelve that did not live to see this prediction fulfilled. The kingdom and power had not come at this time. Both were yet to come. The kingdom was to come with the power. The power was to come with the Spirit. (Acts 1:8.) The Spirit came on the first Pentecost after the resurrection of Christ. (Acts 2:1-4.) As the kingdom was to come with the power, and as the power was to come with the Spirit, and since the Spirit and power came on Pentecost, therefore, the kingdom came on that day.
We now come to one of the most sublime scenes of all sacred history–the transfiguration.
2 And after six days–[This was six days after Peter had confessed that Jesus is the Christ, the Son of the living God, in Cesarea Philippi, with the incidents following it. Luke says, “About eight days,” counting both the day on which the confession was made and this on which the transfiguration took place. Matthew and Mark count the intervening days.]
Jesus taketh with him Peter, and James, and John,–[Jesus takes with him, as he did on other occasions, the three favored disciples. Jesus had these three with him when he raised the daughter of Jairus, and a few months later they were with him in the Garden of Gethsemane. Paul (Galatians 2:9), speaking of his visit to Jerusalem, called them “pillars.” This does not indicate favoritism; but they were active, prompt; and he accorded to each the position to which his fidelity and activity entitled him.]
and bringeth them up into a high mountain apart by themselves:–This mountain upon whose heights he led them was on the road from Cesarea Philippi toward Jerusalem. Some think it was Mount Hermon or some of its projections others, Mount Tabor. The former is the more probable one.] No one knows for certain what mountain the transfiguration was on. “Apart by themselves” means apart from the other disciples.
and he was transfigured before them;–[“Transfigured” means changed in form and appearance. When Jesus came to the earth, he changed his glorious appearance for one in the flesh. The inhabitants of the heavenly region wear an appearance of surpassing glory. The face of Moses when he came down from the mountain after he had been forty days with God shone with such glory that the children of Israel could not look upon it. So he put a veil over it while he talked with them. (Exodus 34:29-34.) This was a reflected glory. When Jesus appeared to Saul on the way to Damascus, a light above the brightness of the midday sun shone round about him; so Saul was smitten with blindness.
This appearance of Jesus on the mount is supposed to represent him in his glorified, or spiritual, state. Man, in the flesh, could not take in the transcendent glory of his appearance. It was a light so brilliant that it would have blinded men. When he came to earth, he veiled his glory under the flesh of humanity, so he could sympathize with man and man could approach him;now he comes on this occasion to show to his chosen disciples his true, spiritual appearance. Jesus was the “effulgence of his [God’s] glory, and the very image of his substance.” (Hebrews 1:3.) In him dwelt all the fullness of the Godhead bodily. This glory shone forth in his countenance.
It was as bright as the sun; so to look upon it with our fleshly eyes was to be smitten with blindness.]
3 and his garments became glistering, exceeding white, so as no fuller on earth can whiten them.–[His raiment was as white as the light. The brilliance from his body flowed through the raiment and it was as white as the light. “So as no fuller on earth can whiten them” means nothing on earth can surpass it or add to its whiteness. This was a picture and a promise to the true follower of Jesus of what he shall become in the future state. “Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” (Philippians 3:21.) “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2.) Luke (9:29) says as he “was praying” he was transfigured into his glorious state. The blessing came in prayer.] From these and other circumstances it seems plain that in heaven in glorified bodies Christians will preserve their identity.
4 And there appeared unto them Elijah with Moses: and they were talking with Jesus.–[The two who appeared with him from the spirit land were Moses, the giver of the law, the type of Christ, and Elijah, or Elias, as he was called in Greek, the greatest of all the prophets of the Old Testament times. Moses died “in the land of Moab over against Bethpeor: but no man knoweth of his sepulchre unto this day.” (Deuteronomy 34:6.) Elijah did not die, but ascended into heaven in a chariot of fire; was translated, that he did not see death. (2 Kings 3 11.) They were in the state of the dead; were not yet raised, since Jesus was the firstborn from the dead. He had not yet died. They were in the spirit form. Many think that this occurred that Moses the lawgiver of the Old Testament, and Elijah, the greatest of the prophets in the dispensation that was ended because of transgression, and was the schoolmaster to bring the Jews to Christ, should give their testimony to Jesus. Luke says they “appeared in glory.” The same halo of glory and of light that shone from Jesus glowed from the faces of Moses and Elijah.
His decease, which was to occur at Jerusalem, to which he had now turned his face for the last final journey, was the subject of their conference. They likely came to encourage and strengthen him for the trials and sufferings that he must undergo.
With his death the dispensation of which Moses was the lawgiver and mediator, and of which Elijah was the most prominent prophet and restorer, would end. Blotting “out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross.” (Colossians 2:14.) The law of Moses was fulfilled in Christ. “It was added because of transgressions, till the seed should come to whom the promise hath been made. . . . So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. But now that faith is come, we are no longer under a tutor.” (Galatians 3:19-25.) The time was nigh when this dispensation preparatory to the coming of the kingdom must be done away, and when this kingdom, which shall never be destroyed, but shall stand forever, was to be opened to man. This conference with Moses and Elias on the mount in the presence of the three apostles was concerning the death of Jesus that would usher in this kingdom that would never be destroyed. Luke says Peter and they that were with him were heavy with sleep.
They had come up to the mount, had been up all night. The conference was toward day, and they were heavy with sleep; but they awakened and saw his glory and the two men that were with him.
How the apostles knew who they were we are not told. Jesus probably informed them. Only the leading facts are told.]
5 And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Eli jah.–A tabernacle is a tent or something to protect people from the heat of the sun and the weather. It was a temporary fixture, not permanent. Peter was rejoiced at the vision and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there.
6 For he knew not what to answer; for they became sore afraid.–[Luke says, as they (Moses and Elijah) were departing from them, Peter said: “Master, it is good for us to be here:and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.” This seems to have been spoken as if to stay their departing visitants. Luke says he said it, “not knowing what he said.” It seems from all the accounts that they reached the mountain tired and wearied, and during the prayers of Jesus, as afterwards in Gethsemane, they fell asleep; and when they awoke and saw the glory of Jesus and of the two men who stood with them, they were struck with awe and wonder. As Moses and Elijah started to leave, Peter made this proposition. He was so perturbed he hardly knew what he said, or it may mean he did not understand the things he proposed were ill suited to the wants of these persons now in the spirit state.]
7 And there came a cloud overshadowing them:–Matthew (Matthew 17:5) says: “A bright cloud.” It is probable the cloud was similar to the one that attended the Israelites through the wilderness, a pillar of fire by night and a cloud by day. This was during the night. Luke (Luke 9:37) says: “And it came to pass, on the next day, when they were come down from the mountain, a great multitude met him.” This would indicate that they spent the night on the mount. It was probably one of the allnight seasons of prayer to God which Jesus was given to holding. This cloud, the representative of the divine glory and presence, came down upon them; so they entered into it, and the apostles feared, as they were enveloped in the bright cloud. He was veiled from human sight by the cloud.
No eye could behold him and live. “He made darkness havilious around about him, dark waters and thick clouds of the skies. Through the brightness before him were coals of fire kindled.”]
and there came a voice out of the cloud, This is my beloved Son: hear ye him.–[Out of this cloud came the voice of God, as it did from the cleft heavens at his baptism, and declared “This is my beloved Son, in whom I am well pleased.” It now adds: “Hear ye him.” Then he was declared to be the Son of the living God now the command is added: “Hear ye him.” This is the command of God to man to hear Jesus. It is equivalent to the declaration that whosoever hears Jesus hears God who sent him. To hear Jesus or his apostles is to hear God.] “Hear ye him” is the chief significance of the whole affair. They had heard Moses (the law) and Elijah (the prophet) now they must hear Christ. Jesus is the prophet and the lawgiver now. He is the one who speaks from heaven, and the mediator of the new covenant. (Hebrews 12:22-25.)
8 And suddenly looking round about, they saw no one any more, save Jesus only with themselves.–[The cloud had passed away, and carried these visitors from the spirit land back to their abodes; and Jesus was left alone.] Moses and Elijah were gone. They had abdicated in his favor. Henceforth there is to be but one authoritative teacher and lawgiver. The prescriptions of Moses and Elijah are to be no more binding except as they may be endorsed or reenacted by him. Fifteen hundred years before, Moses had told of a prophet to come, to whom they must especially hearken. Now he has come, and his exclusive authority is proclaimed, “Hear ye him,” and him alone, for everything depends upon it.
9 And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead.–Luke (Luke 9:36) says: “And they held their peace, and told no man in those days any of the things which they had seen.” Peter delighted to refer to it. It made a lasting impression upon him, and he understood its import. “For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there was born such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased:and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount. And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the daystar arise in your hearts.” (2 Peter 1:16-19.) “The word of prophecy” was always true and sure, but God’s voice here pointed Jesus out more specially and directly as the antitype of Moses and the Son of God in fulfillment of all prophecy.
10 And they kept the saying, questioning among themselves what the rising again from the dead should mean.–[It was likely morning when they came down from the mountain. As they came down Jesus told them to tell no man of the vision, what ye have seen, until the Son of man is risen from the dead. “They kept the saying, questioning among themselves what the rising again from the dead should mean.” It seems to us singular that, when Jesus so frequently and so clearly told he must be crucified and rise again, they did not understand it. He had told it six days previous to this, when Peter reproved him, and was told to get behind him. (Matthew 16:23.) Now he tells it again. They cannot take it in or understand what he means. They kept these matters among themselves, talking one with another, as to what he meant by this language. This vision seems to have been to give them now a vision of the future glory. They could not now understand or take in its meaning; but after his resurrection, they remembered it, understood it, and it made the prophecies concerning Jesus more sure to them, and gave an illustration of the appearance of the Son of God in the glorified body; so that we may have a clearer idea of what we shall be when we see him as he is, and are thereby transformed into the likeness of the Son of God.]
Mark 9:11-13
- JESUS ANSWERS THE
ELIJAH.
11 And they asked him, saying, How is it that the scribes say that Elijah must first come?–The scribes were learned men in the scriptures and in the traditions of the elders and were teachers of the Jews. They expected a literal fulfillment of Malachi’s well known prediction concerning the coming of Elijah (Malachi 4:5-6), and under this influence the disciples were surprised that when he appeared in the mountain he did not remain to do the work predicted of him; hence their question.
12 And he said unto them, Elijah indeed cometh first,–He did not mean by this that Elijah was yet to come for he directly tells them he had come; but he meant to tell them it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah.
and restoreth all things:–That is, to put into the former situation. (Matthew 12:13.) Here it means to heal, to correct, to put in proper order. It means that Elijah would put things in a proper state; be the agent in reforming the people, of restoring them in some measure to proper notions about the Messiah, and preparing them for his coming. It is a brief summary of the prophecy concerning Elijah.
and how is it written of the Son of man, that he should suffer many things and be set at nought?–Henceforth he keeps the lesson of his suffering constantly before them. His suffering and death would be in the conformation of the “restoration of all things.” It took these to complete it. After all, the disciples were not prepared for it when the hour came. This prepares the way for what is said regarding Elijah in the next verse. This was written of Jesus particularly in the fifty-third chapter of Isaiah. To be set at “nought” is to he esteemed as worthless, or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. (Luke 23:11.)
13 But I say unto you, that Elijah is come,–John the Baptist, who came in the spirit and power of Elijah. Jesus teaches them a second time that Malachi used the name of Elijah figuratively to represent John the Baptist.
and they have also done unto him whatsoever they would, even as it is written of him.–That is, they had done to John as they pleased–they had put him to death. Matthew (Matthew 17:13) adds the disciples then understood that he spoke of John the Baptist. See Luke 1:17.
Mark 9:14-29
- A DEMON CAST OUT BY JESUS THAT
THE COULD NOT CAST OUT
(Matthew 17:14-21; Luke 9:37-43)
14 And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them.–After the transfiguration they now came down from the mountain and again joined the other disciples. They had gathered around the disciples to see if they could heal this demoniac. Doubtless when the scribes and the curiosity seekers in the midst of the multitude saw their inability to heal the son, they used this opportunity of exulting over the failure of the disciples, and in a caviling manner, disputed with them.
15 And straightway all the multitude, when they saw him, were greatly amazed,–Why, we do not know unless it was the sudden and unexpected appearance of Jesus just at this time while the scribes were engaged in caviling and disputing with his disciples.
and running to him saluted him.–Received him with the customary marks of affection and respect.
16 And he asked them, What question ye with them? –What is the subject of your inquiry or debate with my disciples? Before any one had time to tell Jesus what had been going on, he surprised the scribes with his question. They saw at once that he knew all, and their failure to answer shows that they felt a deserved rebuke for their exultation.
17 And one of the multitude answered him, Teacher, I brought unto thee my son,–Doubtless this father did not know Jesus was absent until he arrived with his son. In the absence of Jesus, the disciples undertook to do this work. From this we ought to learn a lesson; namely, not to undertake to do a work for which we are not prepared.
who hath a dumb spirit;–Called a dumb spirit because it deprived its victim of speech. It was also a “deaf spirit.” (Verse 25.) The son was not only deaf and dumb, but a lunatic, and subject to fits. (Matthew 17:15.) It was a severe and complicated case. Probably the complication rendered the disciples unable to heal the afflicted. (Luke 9:39-40.)
18 and wheresover it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away:–Becomes thin, haggard, and emaciated. This was the effect of the violence of his struggles and probably for the want of food. Matthew (Matthew 17:15) says: “For ofttimes he falleth into the fire, and ofttimes into the water; and Luke (Luke 9:39) “Hardly departeth from him, bruising him.”
and I spake to thy disciples that they should cast it out;–He asked the disciples to cast it out.
and they were not able.–Lack of power was due to their weak faith. (Verse 29; Matthew 17:20.) They had been given power to cast out unclean spirits. (Mark 6:7.) The three favored apostles were with Jesus. Had they been present probably they could have cast the demon out. The faith of the nine was not equal to the task. It was an extremely difficult case.
19 And he answereth them and saith, O faithless generation, –Unbelieving race. Matthew (Matthew 17:17) and Luke (Luke 9:41) say “Faithless and perverse generation.” The generation and race among whom Jesus was laboring were indeed faithless.
how long shall I be with you? how long shall I bear with you? bring him unto me.–Jesus had confidence in himself. The emphasis is upon me.
20 And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming.–Other effects of demon workings are here expressed. The boy fell and wallowed on the ground, foaming at the mouth like one with epilepsy. Here the truth expressed by the father (verse 18) is demonstrated.
21 And he asked his father, How long time is it since this hath come unto him?–This careful inquiry of Jesus as to when the demon afflicted the boy was doubtless made, not for his own information, but for the trial and strengthening of the father’s faith.
And he said, From a child.–He does not fix the exact age, but it was from childhood.
22 And ofttimes it hath cast him both into the fire and into the waters, to destroy him:–He looked upon the demon as an enemy who would kill his only son. The demon was hardhearted, but no more so than the devil is today. He would destroy not only the soul of the only son of one father in hell, but all the sons of every father.
but if thou canst do anything,–Here, the father without knowing it, shows a weak faith. Probably the failure of the disciples to cure the boy served to weaken the faith he originally had. This is true with us today. When one doctor fails to cure, it lessens our faith in the efforts of another.
have compassion on us, and help us.–Have pity on us. A cure of the son would also relieve the distressed father. Both would be benefited.
23 And Jesus said unto him, If thou canst!–The authorized version puts it, “If thou canst believe.” The difficulty was not whether Jesus can, but whether the father can. That is, can he have the necessary faith in Jesus? Faith in the father was the great need.
All things are possible to him that believeth.–All things can be effected or accomplished by God in favor of him that believes; and if thou canst believe, this will be done. Some draw an argument for infant baptism from this father’s faith for his child to be healed. But faith by proxy either in baptism or salvation is unscriptural. (Proverbs 19:12; Mark 16 16.) Salvation from sin is one thing and being healed physically is a different thing. The boy was healed physically, not spiritually.
24 Straightway the father of the child cried out, and said, I believe; help thou mine unbelief.–The spark of faith has been kindled sufficiently strong to pray for an increase of faith. Supply then the defects of my faith. Give me strength and grace to put entire confidence in thee. He first asked the Savior’s help for his son, but having his own unbelief pointed out, and seeing the necessity of faith in himself in order to have his request granted, he asked help for himself, and that thus his son may be cured. He desired the barrier in the way of his son’s healing removed. He labored to that end.
25 And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.–The demon would desire repossession without interference from Jesus; so the attempt is divinely forbidden. If he ever attempted to reenter and take possession of the boy we have no record of it.
26 And having cried out, and torn him much, he came out –The demon obeys the command of Jesus most reluctantly and tries to destroy one whom he can no longer use.
and the boy became as one dead;–The paroxysm of departure was fearful, and left the boy exhausted and as dead. His bodily powers were exhausted–apparently having no breath and life in him.
insomuch that the more part said, He is dead.–This was the decision of the greater part of those present.
27 But Jesus took him by the hand, and raised him up; and he arose.–The touch of Jesus completed the cure. Such torture as was inflicted by the demon gives an awful conception of the state of society which must prevail among these Godforsaken spirits. While those standing by were saying that the son was dead, the touch of Jesus, who alone can deliver us from the power of the devil, brought instant restoration to him, and joy to the father’s heart. Luke (Luke 9:43) adds: “They were all astonished at the majesty of God.”
28 And when he was come into the house, his disciples asked him privately, How is it that we could not cast it out? –They were interested in the cause of their failure to accomplish their purpose.
29 And he said unto them, This kind can come out by nothing, save by prayer.–Here Jesus intimates that there are grades among demons and that this one was one of the worst. Matthew (Matthew 17:20) adds: “Because of your little faith.” The whole difficulty centered in their want of faith. No demon could defy them if only they had faith enough. And then Jesus illustrated the power of faith by showing that even a small amount of active, living faith, like a grain of mustard seed (Matthew 17:20), could remove “this mountain,” perhaps pointing to Mount Hermon, at whose base they were, and which towered in its grandeur above them. Faith comparable to a mustard seed is very weak faith, and if this would enable them to remove “this mountain,” how weak must be the faith they had exercised! This remark added a rebuke to the explanation.
That “this kind” goes not out but by prayer shows that it was more difficult to cast out this kind than some other kinds. The faith which will be effective must be a faith exercised in prayer.
Mark 9:30-32
- JESUS THE SECOND TIME
HIS DEATH AND
(Matthew 17:22-23; Luke 9:43-45)
30 And they went forth from thence,–From the vicinity of Cesarea Philippi (Mark 8:27; Matthew 16:13), at the base of Mount Hermon, where Jesus had healed the “only son” of a father just after the descent of Jesus from the transfiguration.
and passed through Galilee;–They were returning from Cesarea Philippi (Mark 8:27), whither they had gone by passing east of the upper garden through the district called Iturea. That they returned “through Galilee” shows that they came down on the west of the Jordan. They were on their way back to Capernaum. (Verse 33.) They traveled in a quiet and private manner.
and he would not that any man should know it.–This is the last mention made of the privacy which Jesus had maintained ever since his journey to the vicinity of Tyre. (Compare Mark 7:24; Mark 7:33; Mark 7:36; Mark 8:26; Mark 9:25.) It was this privacy which occasioned the taunting remark of his unbelieving kindred, “Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly.” (John 7:3-4.)
31 For he taught his disciples,–This seems to be the purpose of the private journey. He had before predicted his suffering and death (Mark 8:31) to his disciples. He wished to further instruct them, hence did not want to be interfered with by the multitude.
and said unto them, The Son of man is delivered up into the hands of men,–Here Jesus uses the present tense, probably because the event was so vividly present to his mind. Some think it refers to his betrayal by Judas, a future fact being spoken of as present, as indeed it was present in the mind of Jesus. It would be better to regard this as referring to the fact that Jesus had already been given up by his Father to men, in order that he might suffer and die for the sins of the world. This was the Father’s purpose in giving him to the world. (Acts 2:23.) The divine plan of his sufferings and death was the topic of discourse on the mount (Luke 9:31); and now it is the topic of his disciples.
and they shall kill him; and when he is killed, after three days he shall rise again.–Through his divine power he will rise from the dead. (John 10:18.) He would be delivered up in a treacherous manner. This was done by Judas Iscariot, the traitor. (Matthew 26:14-16; Matthew 26:47-50.)
32 But they understood not the saying,–They could not understand the prediction, probably because they did not want to receive the words in their obvious import. It is often true in our day that a plain passage of scripture is obscure to people simply because they are unwilling to accept the truth it reveals. They were slow to learn the full truth. They could not understand how he could be the Messiah, and yet be put to death in this manner. The reason was they had the wrong conception of the kingdom of God, and his death did not correspond with it. They did not understand it fully until after the resurrection.
and were afraid to ask him.–Probably they were afraid to ask what he meant for fear he would rebuke them as he had rebuked Peter when the subject was first mentioned. (Mark 8:33.)
Mark 9:33-37
- DISPUTE ABOUT WHO SHALL
BE IN THE KINGDOM
(Matthew 18:1-35; Luke 9:46-50)
33 And they came to Capernaum:–Capernaum was his headquarters and the center of his operations in Galilee. He has once more returned to the base of his operation. This city was highly favored of Jesus, who taught frequently there, and also did many mighty works in that place and vicinity. The citizens did not, however, improve their opportunities, and were doomed to severe judgment in consequence of it. (Matthew 11:23.)
and when he was in the house he asked them, What were ye reasoning on the way?–Aside from Jesus the disciples discussed among themselves who would be the greatest in the kingdom of heaven. (Matthew 18:1.) They asked the question because they wished to know who would have the principal offices and posts of favor and profit. Luke (Luke 9:47) says that Jesus perceived the thought of their heart. This act implies omniscience, for none can search the heart but God. (Jeremiah 17:10.) The disciples, conscious that the subject of their dispute was known, asked Jesus to decide it. He did so by using a little child as an object lesson. (Matthew 18:2-4.)
34 But they held their peace:–For the moment they were silent, being confounded with the question, and probably ashamed to own to the truth.
for they had disputed one with another on the way, who was the greatest.–That is, the most eminent, doubtless among themselves. This dispute shows their worldly views of the kingdom of God. They expected the kingdom to be a temporal earthly kingdom, and that those who are greatest now would be greatest when it was set up. Aspirations for greatness are proper and right provided the mind has a correct estimate of what true greatness is. Self-denying service in his kingdom is true greatness.
35 And he sat down, and called the twelve;–Whether all the apostles were involved in the dispute over who should be the greatest in the kingdom or not, all of them had mistaken ideas about the kingdom of God and needed the instructions Jesus now purposes to give. Hence he called all of them to hear.
and he saith unto them, If any man would be first,–In rank and honor. Or as expressed by them, “the greatest.” There were probably as many candidates to be “first” as there were hearers of these words.
he shall be last of all, and servant of all.–The path that leads to the highest honors in the kingdom of God is through humility. (Matthew 20:27; Matthew 23:12.) In God’s kingdom the high is lowered, the lowly exalted, and hence all come to a spiritual level. “Servant” is not a slave but a minister. (Colossians 1:25.) A waiter–an attendant–one who renders voluntary service. The thought is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least, and last of all. To esteem ourselves as God esteems us is humility. And it cannot be degrading to think of ourselves as we are. But pride, as an attempt to be thought of more importance than we are, is foolish, wicked, and degrading. To be willing to sacrifice self, and to be servant of all, even to the least disciples, was the path to true distinction and honor.
36 And he took a little child, and set him in the midst of them:–Here Jesus introduces an object lesson regarding humility. Children are, to a great extent, destitute of ambition, pride and haughtiness. They are characteristically humble and teachable. By requiring his disciples to become like them (Matthew 18:3), he did not mean to express any opinion about the moral character of children, but simply that in these respects they should become like them. That is, they should lay aside their ambitious views, and pride, and be willing to occupy their proper station–a very lowly one as compared with their present views of greatness.
and taking him in his arms, he said unto them,–Christians must be childlike. (1) Both in mind and speech (1 Corinthians 14:20; 1 Corinthians 13:11); (2) in humility and freedom from jealousy (1 Corinthians 14:20); (3) in teachableness and submission to divine authority (1 Corinthians 6:1).
37 Whosoever shall receive–Cordially to his heart and fellowship. It means to approve, love, or treat with kindness to aid in time of need.
one of such little children–That is, whoso shall receive and love one with a spirit like this child–one who is humble, meek, unambitious, is a real Christian. By reference to Matthew (18), it will be seen that it has reference to the humble disciple who should be in disposition as a little child.
in my name, receiveth me:–Whoso receiveth one possessed of my spirit, and who, because he has that spirit, receives him, receives me also; because such a one is his representative and one with himself.
and whosoever receiveth me, receiveth not me, but him that sent me.–In receiving a representative of Christ, we not only receive Christ himself, but the Father also. Here he pointed out their nearness to himself and the honor and esteem in which he holds them. He traces the relation back to his Father. The Father is represented in Christ, and Christ in his true followers. He teaches that his kingdom is spiritual, and that humility and a childlike spirit are essential to true greatness. Children are not to be despised.
Children and their improvement are the hope of the church, and of every worthy secular enterprise. The human hands that can hold these must soon lose their power to grasp. A child’s hand must soon take their places. A child’s hand is on the door of all domestic and foreign missions. If mothers wish to guide the world, they must do it at home with their children. They can never do it at the ballot box nor in civil offices–neither can they do it at card parties and club meetings while their children are running loose on the streets or trained by colored cooks and housemaids.
They ought to realize that “the hand that rocks the cradle is the hand that guides the world” and learn to stay at home and out of politics, and teach and train their children in the way God intended they should.
Mark 9:38-50
- JOHN’S , AND
REMARK ABOUT
38 John said unto him, Teacher, we saw one casting out demons in thy name;–What Christ had said regarding his little ones caused John to speak of a recent occurrence. Having found one who did not accompany the apostles casting out demons, they forbade him. This one casting out demons did it by Christ’s authority–in his name. He did not merely attempt, but actually cast out demons. He seems to have been a follower of Jesus, though he did not accompany Jesus and the twelve.
and we forbade him,–John probably took a leading part in this. The faith of the apostles was very imperfect at this time, and doubtless he of whom he spake had very crude ideas of Jesus, and yet had faith enough to work miracles in his name.
because he followed not us.–That is, he was not one of the immediate attendants of Jesus. Seeing such a man casting out demons excited John’s jealousy, because he thought that no others than the chosen twelve ought to be honored with this power. Such jealousy in regard to official prerogative is a very common passion, and one against which men occupying positions of trust and authority should be constantly on their guard. Luke (Luke 9:49) says, “He followeth not with us.” I take it that he was a disciple but did not travel with Christ and the twelve.
39 But Jesus said, Forbid him not:–There was a degree of prejudice toward the person referred to that Christ did not approve of, and the apostles did wrong in hindering his work. Do not prevent him or anyone else in a similar position from doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be prevented. If the man had been an enemy of truth, it would have been right to forbid him; but, according to John’s own statement, he was casting out demons in the name of Jesus, and this showed he was a friend. He was working to build up the cause of Christ.
for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me.–The meaning is that he whom God gave the power of working miracles by that gave evidence that he could not soon be found among the enemies of Christ. He ought not, therefore, to be prevented from doing it. Jesus neither praises nor condemns the man for following an independent course–for working as an individual–and not working with the disciples. Christians may do acceptable work for the Lord in two ways. (1) As an individual. (2) Through the church. These are the only two ways in which a Christian can work and meet God’s approval. Here we have an example of a disciple of Christ working as an individual.
Christ declares that he must not be forbidden, and that those who work the same kind of work that we do should be regarded, not as enemies, but allies. Many, in every period of church history, have spent their lives in copying John’s mistake. They have labored to stop every one who will not work for Jesus in their way from working for Jesus at all. Christians should rejoice in all the good done by others, whether they agree in all things or not. We ought to accept all teaching and practice by others that are authorized by Christ.
40 For he that is not against us is for us.–Here, our Lord clinches his argument. There is no neutral ground in the contest between God and sin. A man is either for or against Christ.
41 For whosoever shall give you a cup of water to drink, because ye are Christ’s,–Matthew (Matthew 10:41) says, “In the name of a prophet.” He who receives a prophet because he is a prophet, or a righteous man because he is a righteous man, or who gives a drink of water to a disciple because he is a disciple, distinctly recognizes the person’s relation to Christ as the ground of the act, and to that extent Christ is honored by the act. Not so, however, with him who performs a similar act in the name of humanity, or because the recipient is a man.
verily I say unto you, he shall in no wise lose his reward.–The great power of expelling demons should be rewarded the faithful, unknown disciple, whom the apostles had sought to hinder, and not only such great things as that, but any approved service, however simple and commonplace, should also be amply rewarded. This contains a promise which reaches to the present day. Miracles have ceased, hut the time has not passed when acts of kindness in the name of Christ are out of date. It yet behooves every disciple to abound in every good word and work, seeing their labor shall not be in vain in the Lord. (1 Corinthians 15:58.) Matthew (Matthew 10:41) says he “shall receive a prophet’s reward.” A prophet’s reward is not synonymous with final salvation; for while it is true that in heaven we will have full reward for all the good we do on earth, we will have infinitely more than this, and our admission into heaven is a matter of grace, and not of reward. So, then, the promise of the text does not imply the salvation of all that receive a prophet’s reward, but simply that he shall be rewarded. If he be a pardoned man, he may receive his reward in heaven; if not, he will receive it only on earth.
42 And whosoever shall cause one of these little ones that believe on me–“Little ones” are not infants for the reason they cannot believe on Christ; and the little ones here mentioned believe on him. No ground here for infant baptism.
to stumble,–While the path to honor and glory was of easy access, by ministering to the wants of Christ’s disciples, the way to shame, condemnation, and death was possible by causing them to stumble. “Stumble” here means to offend. That is, to put temptations before others that induce them to sin.
it were better for him if a great millstone–This was not the common handstone which was turned by women (Matthew 24:41), but the larger kind, which was turned by the strength of an animal–usually the ass.
were hanged about his neck, and he were cast into the sea. – Contentions as to who shall be greatest always give offense, and at the same time, by exciting evil passions, they ensnare the persons engaged in them. Jesus desired that his disciples should see this tendency of their discussion (verse 33), and to show how fearful the final result would be to the offender, he assures them that it were better for such to have a millstone hung to his neck, and to be cast into the sea. It were better, because his actual fate will be worse than that. (Matthew 18:8-9.)
43-48 And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut if off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell; where their worm dieth not, and the fire is not quenched.–“Hand,” “foot,” and “eye” are the most valuable of the visible members of the human body, and here used to denote anything peculiarly dear and valuable–the dearest objects of one’s desires–the honors, possessions, or enjoyments he most prizes. If these “offend thee”–cause thee to stumble–to sin–to fall away. That is, if the dearest object of your desire causes thee to do this, “cut it off,” “pluck it out.” That is, mortify and subdue the passions, evil desires, or inclinations which animate the hand, the foot, or the eye, let the conflict cost what it may. (Colossians 3:5; Galatians 5:24.) “Into hell,” Gehenna, which is here correctly translated, is hell. Jesus here shows the sense in which he uses the word by adding the explanatory clause, “into the fire that never shall be quenched.” Hell, then, is equivalent to the fire that never shall be quenched. It is also placed here in opposition to “life”; “It is good for thee to enter into life maimed, rather than having thy two hands to go into hell.” The life here referred to is not the temporal life, nor the Christian life, into both of which the disciples addressed had already entered; but eternal life, into which they had not yet entered.
49 For every one shall be salted with fire.–Perhaps no passage in the New Testament has given more perplexity to commentators than this, and it may be impossible now to fix its precise meaning. It cannot be successfully denied but that the word “for” introduces the verse as a reason for the solemn declaration in verses 43-48. “Every one,” is limited to every one who, contrary to the teaching just given in the context, refusing to cut off the offending hand, or to pluck out the offending eye. Jesus had just taught that all such would be cast into hell-fire; it is now stated that every such one shall be salted with fire. As salt, on account of its power to preserve meats, is the symbol of perpetuity, to be salted with fire is to be perpetually permeated by fire, or to be kept perpetually in a state of the severest pain. This passage kills the annihilation theory.
“Every one,” that is, every one of them mentioned above, who refuses to cut off a right hand and pluck out a right eye that is, to mortify their bosom lusts and beloved corruptions, which are as dear as a right hand or a right eye. All such wicked and unmortified persons shall be salted with fire. That is, thrown into hell-fire where the worm dieth not and the fire is not quenched. Their being salted with fire imports and implies that as to their beings they shall be preserved even as salt preserves things from corruption that they may be the objects of the eternal wrath of God.
50 Salt is good:–And useful for purifying and preserving. (2 Kings 2:19-22.) A general statement. Salt is here used, as in the preceding verse, to symbolize that principle in Christian life which leads to perseverance amid all required self-sacrifice.
Every Christian who has given himself a real sacrifice unto God shall be salted, not with fire to be destroyed, but with salt–the grace of mortification to be preserved and kept savory. The grace of mortification is that to the soul which salt is to the body. It preserves it from putrefaction and renders it savory. Every Christian ought to be a spiritual sacrifice unto God. There is a putrid and corrupt part in every Christian which must be purged out. The grace of mortification is the salt which must clarify the soul, and with which every sacrifice must be salted.
but if the salt have lost its saltness, wherewith will ye season it?–If the salt has lost its saltness it cannot be recovered. It is good for nothing. If a Christian lose the power of perseverance, there is no restoration for him.
Have salt in yourselves,–Have the preserving and purifying influences of divine grace and the spirit of Christ in your heart. Maintain in yourselves the quality of perseverance by making every sacrifice necessary thereto–keep all evil desires and causes leading to sin pruned off.
and be at peace one with another.–Among yourselves. Do not exercise an ambitious and contentious spirit, or an uncharitable zeal; but according with the spirit of Christianity, act out the principles of the grace of God and be at peace among yourselves. Peace is one of the fruits of the spirit. (Galatians 5:22.) The contention of the apostles as to who should be greatest in the kingdom of God (verses 33, 34), and their jealousy toward the brother who had been casting out demons in the name of Christ (verse 38), were calculated to impair this quality by causing alienations and discouragements among themselves. Strife among them would destroy their salt; peace would tend to preserve it. Let each one retain a seasoning virtue in himself that he may sweeten and season others even all with whom he converses, and thus upholding union and peace one with another will declare that you have the saving qualities of salt in yourselves. In so doing you will avoid contention and quarreling, struggling for places, honors, and office and seek each other’s welfare and thus be the means of honoring and glorifying God.