The Gospel According to Saint Mark
Mark 9
Chapter IX · Vol. IV, pp. 126–128
2 Jesus is transfigured. 11 He instructeth his disciples concerning the coming of Elias: 14 casteth out a dumb and deaf spirit: 30 foretelleth his own death and resurrection: 33 exhorteth his disciples to humility: 38 bidding them to hinder no one from working miracles in his name, and warning them to avoid offences.
1 And he said unto them, aVerily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.1
a Mat.16.28;26.64. Lu.9.27;22.18. Jn.8.52. He.2.8,9;12.28.
1 As no power on earth is equal to cope with death, a victory over death is the greatest exhibition of power. In this living power the kingdom of God came at our Lord's resurrection. See Ro. 1. 4. 2 Co. 13. 4. It came again in intellectual power when the Holy Ghost was poured out in tongues upon the day of Pentecost (Ac. 2. 4); and, within that generation, it came in providential and physical power at the capture of Jerusalem and the dissolution of the Jewish polity.—C.
2 Andb after six days Jesus taketh with him cPeter, and James, and John, and leadeth them up into an high mountain dapart by themselves: and he was etransfigured before them.
c ch.5.37;14.33.
d ch.6.31,32. Ca.7.11.
A.M. cir. 4036. A.D. cir. 32.
e Ex.34.29,35. Is.33.17. Jn.1.14. 2 Pe.1.16,17. Mat.28.3. Da.7.9.
3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
4 And gthere appeared unto them Elias, with Moses: and they were talking with Jesus.
g ch.4.11. Ac.10.43. Ro.3.21. Lu.24.27,44. 1 Pe.1.10,11.
5 And Peter answered and said to Jesus, Master, it is hgood for us to be here: and let us make three tabernacles: one for thee, and one for Moses, and one for Elias.
7 Andj there was a cloud that overshadowed them: and a voice came out of the cloud, saying, kThis is my beloved Son; lhear him.
8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.
9 And as they came down from the mountain, nhe charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
10 And they kept that saying with themselves,2 questioning one with another what othe rising from the dead3 should mean.
2 The construction and meaning of this passage has given rise to much critical discussion. Perhaps it would be rendered more intelligibly thus: 'And upon that word (of Jesus respecting his resurrection from the dead) they laid special hold, questioning among themselves,' &c.—C.
o Ac.17.18. Jn.2.19. ch.8.31;ver.31;ch.10.34;xvi. Mat.xxviii. Lu.xxiv. Jn.xx.
3 Not that they questioned the general resurrection, but having learned from the Scriptures that Messiah should live for ever, they cannot comprehend what is meant by his rising from the dead. See ver.32.—C.
12 And he answered and told them, qElias verily cometh first, and restoreth all 4things; and rhow it is written of the Son of man, that he must suffer many things, and be sset at nought.
q ch.1.2,9;6.16-29. Mat.iii.;11.2-18;14.3-12;21.24,25. Lu.i.iii. Jn.1.6-36;3.23-36;5.33-35.
4 Few verses have caused more perplexity to critical expositors, and few have been subjected to more emendatory violence. May not, however, the whole of this violence be well avoided, and the meaning be clearly educed, merely by supplying the second clause of ver.12, thus, 'And (he answered and told them) how it is written of the Son of man,' &c., and prefacing ver.13 thus, (And he answered) 'But I say unto you,' &c., 'as it is written of him:' thus displaying the parallel of prophecy and suffering between the type and the antitype?—C.
r Ps.22.1-21;69.1-21. Is.50.5,6;52.14;liii. Da.9.24,26. Zec.13.7.
13 But I say unto you, tThat Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
14 Andu when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.
15 And straightway all the people, when they beheld him, were greatly amazed;5 and running to him, saluted him.6
5 Ver. 2, 3. Ex.34.30. It seems the lustre of his face still partly continued.
6 It would seem from the amazement of the people that they must have observed something unusual in the appearance of our Lord. Probably the glory of the transfiguration had not yet altogether departed.—P.
16 And he asked the scribes, What vquestion ye with them?7
v ver.14;ch.8.11. Lu.11.53,54.
7 Or, among yourselves.
17 And one of the multitude answered and said, Master, xI have brought unto thee my son, which hath a dumb spirit:
18 Andy wheresoever he taketh him, he teareth him;8 and he foameth, and gnasheth with his teeth, and pineth away; and I spake to thy disciples that they should cast him out; and zthey could not.
19 He answereth him, and saith, aO faithless generation! how long shall I be with you? how long shall I suffer you? Bring him unto me.
20 And they brought him unto him: and when he saw him, straightway the spirit btare him; and he fell on the ground, and wallowed foaming.
22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, dhave compassion on us, and help us.
24 And straightway the father of the child cried out, and said with tears, Lord, I believe; helpg thou mine unbelief.9Cited in WLC 172 · WCF 18.3
g He.12.2. Lu.17.5. Phi.1.29. 2 Th.1.11. Ps.126.5.
9 This is a wonderful and cheering narrative. Faith is shown to be omnipotent. It is so because it accepts and appropriates an Omnipotent God. The father's trembling, tearful, and yet faithful confession is very touching. It is accompanied, as such confessions ought always to be, by a prayer for help. The faith which is kindled by the Divine Spirit, must be ever nourished and sustained by him.—P.
25 When Jesus saw that the people came running together, hhe rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
26 Andi the spirit cried, and rent, him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.
28 Andk when he was come into the house, his disciples asked him privately, Why could not we cast him out?
29 And he said unto them, lThis kind can come forth by nothing but by prayer and fasting.1
l Ep.6.18. 1 Co.9.27. Ps.50.15. Is.45.11. Mat.7.7. Ja.5.16.
1 The statement in this verse develops an important principle in the divine government, not confined to the case of miraculous gifts, but extending also to the ordinary administration of divine grace. For as no one can doubt that grace is administered in answer to 'the prayer of faith;' so, that prayer and fasting are habitually and frequently, though not inseparably, united, is the testimony of our Lord, illustrated by the practice of his apostles. See Ja.5.15. 2 Co.12.8,9. Mat.9.15. Lu.2.37. Ac.13.2; 14.23. 1 Co.7.5.—C.
30 Andn they departed thence, and passed through Galilee; oand he would not that any man should know it.
31 Forp he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
32 Butq they understood not2 that saying, and were afraid to ask him.
q Lu.2.50; 18.34. ver.10. Jn.16.19.
2 They believed Jesus to be the Christ, the Son of the living God. They had learned from 'the law that Christ abideth for ever' (Jn. 12. 34; Is. 9. 7)—(taking the word law, as is often done, especially in Ps. xix. cxix. for all Scripture); and being unable to reconcile the doctrine of the death of Messiah with these facts, they were unable to understand our Lord's exposition.—C.
33 Andr he came to Capernaum: and being in the house, he asked them, What was it that ye disputed among yourselves by the way?
r Mat.17.24; 18.1-7. Lu.9.46-48; 22.24.
34 But they held their peace: sfor by the way they had disputed among themselves, who should be the greatest.
s Pr.13.10. Je.45.5. ch.10.42. Lu.22.24-27.
35 And he sat down, and called the twelve, and saith unto them, tIf any man desire to be first, the same shall be last of all, and servant of all.
t ch.10.43. Mat.20.26,27; 23.3-12. Lu.14.11. Ja.4.6.
36 And he took ua child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,
37 Whosoeverv shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.3
38 Andx John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him,4 because he followeth not us.
* We forbad him—not because he had failed to cast out the devils (for the casting out seems to be admitted), but because he followeth not us. 'Forbid him not,' is the reply of Jesus; for the miracle performed proves he cannot be using my name lightly, either in contempt, or as a mere experiment, or without my authority. This person seems to have been a disciple, who, for some reason not stated, had separated from the company of the apostles, as Paul did from Barnabas in after times. See Ac. 15. 36-41.—C.
x Lu.9.49,50; 11.19. Nu.11.26-28. Job 5.2. Ec.4.4. Ga.5.26.
4 See note * in first column.
39 But Jesus said, Forbid him not: yfor there is no man which shall do a miracle in my name, that can lightly speak evil of me.
40 For he that is not against us, is on our part.
41 Forz whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
42 Anda whosoever shall offend one of these little ones that believe in me, bit is better for him that a millstone were hanged about his neck, and he were cast into the sea.
a Mat.18.6. Lu.17.1,2. Ro.14.13,21. 1 Co.8.9-13; 10.32.
b Ac.9.4. Mat.25.41-46. 2 Th.1.6-9.
43 Andc if thy hand offend thee,5 cut it off: it is better for thee to enter into life maimed, than, having two hands to go into hell, into the fire that never shall be quenched:Cited in WLC 29
45 And if thy foot offend thee,6 cut it off: it is better for thee to enter halt into life, than, having two feet to be cast into hell, into the fire that never shall be quenched:
6 Or, cause thee to offend.
47 And if thine eye offend thee,7 plucke it out: it is better for thee to enter into the kingdom of God with one eye, than, having two eyes to be cast into hell-fire:
49 Forh every one shall be salted with 8fire, and every sacrifice shall be salted with salt.
8 This is given as a reason for the injunctions and statements contained in ver. 43-48. 'If thy hand offend thee, cut it off. . . . If thine eye offend thee, pluck it out. . . . For every one shall be salted,' &c. Fire, like salt, is a symbol. Salt was the symbol of purity. It preserves that to which it is applied untainted. Fire—the fire of God's spiritual presence, and wise judgments, purifies the soul. It is the Divine Spirit within who enables us to mortify the members, to chasten our evil desires, to cut off a darling sin. It is thus we are 'salted' or preserved 'with fire.'—P.
50 iSalt9 is good: but if the salt have lost his saltness, wherewith will ye season it? jHave salt in yourselves, and have peace one with another.
i Mat.5.13. Lu.14.34, with Job 6.6.
9 Salt, when applied and absorbed, preserves from corruption, and so becomes an emblem of perpetuity (see Nu. 18. 19). It is grateful to the taste, while it serves, often unknown to him that partakes of it, as an invaluable medicine; and thus it becomes an emblem of that 'meekness of wisdom' with which every 'exhortation, reproof, correction, or instruction' of the Christian should be constantly seasoned, Col. 4. 6.—C.
j Col.4.6. Ep.4.29. Ps.34.14. Mat.5.9. Ro.12.18; 14.19. Ps.34.14. 2 Co.13.11. 2 Ti.2.22. He.12.14.
Notes
Ver. 44—48. The fire denotes the eternal torments of hell; and the never-dying worm denotes conscience perpetually accusing, upbraiding, and condemning. 49. Every one in hell is preserved incorruptible by the very nature of personality; even as in saints the principle of grace, received in regeneration, secures eternal holiness and happiness.
**Reflections.—**O the transcendent glories of our Redeemer! How delightful are the manifestations thereof! Happy are they who are much favoured with them; but happier they who in heaven always behold his face! The ravishing displays of God on earth are indeed quickly passed: but it is enough to hear his Son when we see him not. He is risen from the dead, and ascended to glory; and will quickly return, without sin, unto our salvation. Let us then exercise ourselves, not in curious questions, but in humble faith and ardent desires. And let all the opposition we receive from devils and men render his return doubly welcome.— Alas! how early Satan enters into men! But when once entered, he holds fast his possession, and cruelly and basely abuses his subjects. And yet, in cases the most alarming, multitudes take his part against Christ and his disciples. Invaluable are the mercies that unbelief defers or deprives men of. And near, though sometimes terribly introduced, is our relief, when unbelief is once made our burden. Yea, often the clearest views of the cause of our miseries come after our deliverance. How Jesus delighted in suffering for men, and yet how ill his sufferings are relished by men under the power of carnal ambition! Many proudly conceal their ignorance till it ruins them; and contend in angry debates till they have lost all sight of the truth. And it is a mercy if Jesus rebuke them, and shame them out of their ambition into peace and humility. It is base for Christians to take it ill that God's work prospers in any hands but those of their particular party. And it is very dangerous to oppose that which is ratified by the blessing of God. Yea, if nothing appear contrary to the faith of the gospel, charity requires us to hope the best. God resists the proud, but giveth grace to the humble. The favour which we show to any for Christ's sake he will take as done to himself, and it shall not lose its reward. Better is it to go to heaven through much self-denial, than to hell in a course of self-indulgence. Let therefore the terrors and eternity of banishment, heartily believed, be a powerful check to our raging passions. And unless we wish to be through eternity salted with God's wrath, as victims of our own folly, let us, as acceptable sacrifices to his mercy and kindness, pray to have our hearts salted with grace, and our lives ordered as becometh the gospel.