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Teks -- Mark 9:1-50 (NET)

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Konteks
9:1 And he said to them, “I tell you the truth, there are some standing here who will not experience death before they see the kingdom of God come with power.”
The Transfiguration
9:2 Six days later Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, and they were talking with Jesus. 9:5 So Peter said to Jesus, “Rabbi, it is good for us to be here. Let us make three shelters– one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 9:7 Then a cloud overshadowed them, and a voice came from the cloud, “This is my one dear Son. Listen to him!” 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus. 9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant. 9:11 Then they asked him, “Why do the experts in the law say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
The Disciples’ Failure to Heal
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they were not able to do so.” 9:19 He answered answered them, “You unbelieving generation! How much longer must I be with you? How much longer must I endure you? Bring him to me.” 9:20 So they brought the boy to him. When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!” 9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked the unclean spirit, saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up. 9:28 Then, after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.”
Second Prediction of Jesus’ Death and Resurrection
9:30 They went out from there and passed through Galilee. But Jesus did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise.” 9:32 But they did not understand this statement and were afraid to ask him.
Questions About the Greatest
9:33 Then they came to Capernaum. After Jesus was inside the house he asked them, “What were you discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes one of these little children in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
On Jesus’ Side
9:38 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.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 9:40 For whoever is not against us is for us. 9:41 For I tell you the truth, whoever gives you a cup of water because you bear Christ’s name will never lose his reward. 9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have two hands and go into hell, to the unquenchable fire. 9:44 [[EMPTY]] 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have two feet and be thrown into hell. 9:46 [[EMPTY]] 9:47 If your eye causes you to sin, tear it out! It is better to enter into the kingdom of God with one eye than to have two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 9:50 Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Capernaum a town located on the northwest shore of the Sea of Galilee.
 · Elijah a prophet from the 9th century B.C.,a prophet from Tishbe in Gilead to Israel in King Ahab's time,son of Jeroham of Benjamin,a priest of the Harim clan who put away his heathen wife,a layman of the Bani Elam clan who put away his heathen wife
 · Galilee the region of Palestine north of Sameria and west of the upper Jordan River,a region west of Lake Galilee and north of the Jezreel Valley
 · James a son of Zebedee; brother of John; an apostle,a son of Alpheus; an apostle,a brother of Jesus; writer of the epistle of James,the father (or brother) of the apostle Judas
 · John a son of Zebedee; younger brother of James; the beloved disciple of Christ,a relative of Annas the high priest,a son of Mary the sister of Barnabas, and surnamed Mark,the father of Simon Peter
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Peter a man who was a leader among the twelve apostles and wrote the two epistles of Peter


Topik/Tema Kamus: Jesus, The Christ | JESUS CHRIST, 4C2 | MARK, THE GOSPEL ACCORDING TO, 1 | MARK, THE GOSPEL ACCORDING TO, 2 | Transfiguration | TRANSFIGURATION, THE | Miracles | Doubting | Faith | Elijah | Demons | Commandments | Intercession | Daemoniac | DEMONIACS | Moses | LUNATICS | Worm | ESCHATOLOGY OF THE NEW TESTAMENT, VI-X | Mountain | selebihnya
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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 9:1 - Till they see the kingdom of God come with power Till they see the kingdom of God come with power ( heōs an idōsin tēn basileian tou theou elēluthuian en dunamei ). In Mar 8:38 Jesus clearly...

Till they see the kingdom of God come with power ( heōs an idōsin tēn basileian tou theou elēluthuian en dunamei ).

In Mar 8:38 Jesus clearly is speaking of the second coming. To what is he referring in Mar 9:1? One is reminded of Mar 13:32; Mat 24:36 where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only "see the kingdom of God,"while Matthew has "see the Son of man coming"(erchomenon , present participle, a process). Mark has "see the kingdom of God come"(elēluthuian , perfect active participle, already come) and adds "with power."Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in Mar 8:38; Mar 9:1.

Robertson: Mar 9:2 - By themselves By themselves ( monous ). Alone. This word only in Mark. See notes on Mat 17:1-8 for discussion of the Transfiguration. Luk 9:28 adds "to pray"as the...

By themselves ( monous ).

Alone. This word only in Mark. See notes on Mat 17:1-8 for discussion of the Transfiguration. Luk 9:28 adds "to pray"as the motive of Jesus in taking Peter, James, and John into the high mountain.

Robertson: Mar 9:3 - Glistering, exceeding white Glistering, exceeding white ( stilbonta leuka lian ). Old words, all of them. Mat 17:2 has white as the light (leuka hōs to phōs ), Luk 9:29 "...

Glistering, exceeding white ( stilbonta leuka lian ).

Old words, all of them. Mat 17:2 has white as the light (leuka hōs to phōs ), Luk 9:29 "white and dazzling"(leukos exastraptōn ) like lightning.

Robertson: Mar 9:3 - So as no fuller on earth can whiten them So as no fuller on earth can whiten them ( hoia gnapheus epi tēs gēs ou dunatai houtōs leukānai ). Gnaphō is an old word to card wool. No...

So as no fuller on earth can whiten them ( hoia gnapheus epi tēs gēs ou dunatai houtōs leukānai ).

Gnaphō is an old word to card wool. Note houtōs , so, so white. Some manuscripts in Matthew add hōs chiōn , as snow. Probably the snow-capped summit of Hermon was visible on this very night. See note on Mat 17:2 for "transfigured."

Robertson: Mar 9:4 - Elijah with Moses Elijah with Moses ( Eleias sun Mōusei ). Matthew and Luke have "Moses and Elijah."Both, as a matter of fact were prophets and both dealt with law. ...

Elijah with Moses ( Eleias sun Mōusei ).

Matthew and Luke have "Moses and Elijah."Both, as a matter of fact were prophets and both dealt with law. Both had mysterious deaths. The other order in Mar 9:5.

Robertson: Mar 9:6 - For he wist not what to answer For he wist not what to answer ( ou gar ēidei ti apokrithēi ). Deliberative subjunctive retained in indirect question. But why did Peter say anyt...

For he wist not what to answer ( ou gar ēidei ti apokrithēi ).

Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, "not knowing what he said,"as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luk 9:32) and the feast of tabernacles or booths (skēnai ) was near. See note on Mat 17:4. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (exodon , exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mar 8:32.) so recently. See note on Mat 17:5 about the overshadowing and the voice.

Robertson: Mar 9:8 - Suddenly looking round about Suddenly looking round about ( exapina periblepsamenoi ). Mat 17:8 has it "lifting up their eyes."Mark is more graphic. The sudden glance around on t...

Suddenly looking round about ( exapina periblepsamenoi ).

Mat 17:8 has it "lifting up their eyes."Mark is more graphic. The sudden glance around on the mountain side when the cloud with Moses and Elijah was gone.

Robertson: Mar 9:8 - Jesus only with themselves Jesus only with themselves ( meth' heautōn ei mē Iēsoun monon ). Mark shows their surprise at the situation. They were sore afraid (Mat 17:6) b...

Jesus only with themselves ( meth' heautōn ei mē Iēsoun monon ).

Mark shows their surprise at the situation. They were sore afraid (Mat 17:6) before Jesus touched them.

Robertson: Mar 9:9 - Save when Save when ( ei mē hotan ). Matthew has "until"(heōs hou ).

Save when ( ei mē hotan ).

Matthew has "until"(heōs hou ).

Robertson: Mar 9:9 - Should have risen Should have risen ( anastēi ). Second aorist active subjunctive. More exactly, "should rise"(punctiliar aorist and futuristic, not with any idea of...

Should have risen ( anastēi ).

Second aorist active subjunctive. More exactly, "should rise"(punctiliar aorist and futuristic, not with any idea of perfect tense). Luk 9:36 merely says that they told no man any of these things. It was a high and holy secret experience that the chosen three had had for their future good and for the good of all.

Robertson: Mar 9:10 - They kept the saying They kept the saying ( ton logon ekratēsan ) to themselves as Jesus had directed, but questioning among themselves (pros heautous sunzētountes ...

They kept the saying ( ton logon ekratēsan )

to themselves as Jesus had directed, but questioning among themselves (pros heautous sunzētountes ). Now they notice his allusion to rising from the dead which had escaped them before (Mar 8:31).

Robertson: Mar 9:12 - Restoreth all things Restoreth all things ( apokatistanei panta ). This late double compound verb, usual form apokathistēmi in the papyri, is Christ’ s descripti...

Restoreth all things ( apokatistanei panta ).

This late double compound verb, usual form apokathistēmi in the papyri, is Christ’ s description of the Baptist as the promised Elijah and Forerunner of the Messiah. See note on Mat 17:10-13. The disciples had not till now understood that the Baptist fulfilled the prophecy in Mal 3:5. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes.

Robertson: Mar 9:14 - And scribes questioning with them And scribes questioning with them ( kai grammateis sunzētountes pros autous ). Mark alone gives this item. He is much fuller on this incident (9:14...

And scribes questioning with them ( kai grammateis sunzētountes pros autous ).

Mark alone gives this item. He is much fuller on this incident (9:14-29) than either Matthew (Mat 17:14-20) or Luke (Luk 9:37-43). It was just like the professional scribes to take keen interest in the failure of the nine disciples to cure this poor boy. They gleefully nagged and quizzed them. Jesus and the three find them at it when they arrive in the plain.

Robertson: Mar 9:15 - Were greatly amazed Were greatly amazed ( exethambēthēsan ). First aorist passive ingressive aorist with perfective compound eẋ . The sudden and opportune appearan...

Were greatly amazed ( exethambēthēsan ).

First aorist passive ingressive aorist with perfective compound eẋ . The sudden and opportune appearance of Jesus in the midst of the dispute when no one was looking for him turned all eyes to him. He would not fail, however the disciples might do so. The people were awed for the moment and then running began to welcome him (protrechontes ēspazonto ). Present participle and imperfect middle indicative.

Robertson: Mar 9:16 - What question ye with them? What question ye with them? ( Timothysunzēteite pros autous̱ ). Jesus had noticed the embarrassment of the nine and at once takes hold of the situ...

What question ye with them? ( Timothysunzēteite pros autous̱ ).

Jesus had noticed the embarrassment of the nine and at once takes hold of the situation.

Robertson: Mar 9:17 - I brought unto thee my son I brought unto thee my son ( ēnegka ton huion mou pros se ). The father stepped out and gave the explanation of the excited dispute in direct and s...

I brought unto thee my son ( ēnegka ton huion mou pros se ).

The father stepped out and gave the explanation of the excited dispute in direct and simple pathos.

Robertson: Mar 9:18 - Wheresoever it taketh him Wheresoever it taketh him ( hopou ean auton katalabēi ). Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippo...

Wheresoever it taketh him ( hopou ean auton katalabēi ).

Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture.

Robertson: Mar 9:18 - Dashes down Dashes down ( rēssei ). Also rēgnumi , mi form. Convulses, rends, tears asunder. Old and common word.

Dashes down ( rēssei ).

Also rēgnumi , mi form. Convulses, rends, tears asunder. Old and common word.

Robertson: Mar 9:18 - Foameth Foameth ( aphrizei ). Here only in the N.T. Poetic and late word.

Foameth ( aphrizei ).

Here only in the N.T. Poetic and late word.

Robertson: Mar 9:18 - Grindeth Grindeth ( trizei ). Another hapax legomenon in the N.T. Old word for making a shrill cry or squeak.

Grindeth ( trizei ).

Another hapax legomenon in the N.T. Old word for making a shrill cry or squeak.

Robertson: Mar 9:18 - Pineth away Pineth away ( xērainetai ). Old word for drying or withering as of grass in Jam 1:11.

Pineth away ( xērainetai ).

Old word for drying or withering as of grass in Jam 1:11.

Robertson: Mar 9:18 - And they were not able And they were not able ( kai ouk ischusan ). They did not have the strength (ischus ) to handle this case. See Mat 17:16; Luk 9:40 (kai ouk ēdune...

And they were not able ( kai ouk ischusan ).

They did not have the strength (ischus ) to handle this case. See Mat 17:16; Luk 9:40 (kai ouk ēdunēthēsan , first aorist passive). It was a tragedy.

Robertson: Mar 9:19 - Bring him unto me Bring him unto me ( pherete auton pros me ). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and par...

Bring him unto me ( pherete auton pros me ).

The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the faithless (apistos , unbelieving) generation in which they lived. The word faithless does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

Robertson: Mar 9:20 - Tare him grievously Tare him grievously ( sunesparaxen auton ). Luk 9:42 has both errēxen (dashed down, like Mar 9:18, rēssei ) and sunesparaxen (convulsed). Th...

Tare him grievously ( sunesparaxen auton ).

Luk 9:42 has both errēxen (dashed down, like Mar 9:18, rēssei ) and sunesparaxen (convulsed). This compound with suṅ (together with), strengthens the force of the verb as in sunpnigō (Mar 4:7) and suntēreō (Mar 6:20). The only other instance of this compound verb known is in Maximus Tyrius (second century b.c.).

Robertson: Mar 9:20 - Wallowed Wallowed ( ekulieto ). Imperfect passive, was rolled. A pitiful sight. Late form of the old kulindō .

Wallowed ( ekulieto ).

Imperfect passive, was rolled. A pitiful sight. Late form of the old kulindō .

Robertson: Mar 9:22 - But if thou canst But if thou canst ( all 'ei ti dunēi ). Jesus had asked (Mar 9:21) the history of the case like a modern physician. The father gave it and added fu...

But if thou canst ( all 'ei ti dunēi ).

Jesus had asked (Mar 9:21) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added.

Robertson: Mar 9:22 - Help us Help us ( boethēson hemin ). Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy’ s case his own as the Syropho...

Help us ( boethēson hemin ).

Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy’ s case his own as the Syrophoenician woman had said, "Have mercy on me"(Mat 15:21). The leper had said: "If thou wilt"(Mar 1:40). This father says: "If thou canst."

Robertson: Mar 9:23 - If thou canst If thou canst ( to ei dunēi ). The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man ...

If thou canst ( to ei dunēi ).

The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man and puts the clause in the accusative case of general reference. "As to the ‘ if thou canst,’ all things can (dunata ) to the one who believes."The word for "possible"is dunata , the same root as dunēi (canst). This quick turn challenges the father’ s faith. On this use of the Greek article see Robertson, Grammar , p. 766.

Robertson: Mar 9:24 - Cried out Cried out ( kraxas ). Loud outcry and at once (euthus ). The later manuscripts have "with tears"(meta dakruōn ), not in the older documents.

Cried out ( kraxas ).

Loud outcry and at once (euthus ). The later manuscripts have "with tears"(meta dakruōn ), not in the older documents.

Robertson: Mar 9:24 - I believe; help my unbelief I believe; help my unbelief ( Pisteuṑ boēthei tēi apistiāi ). An exact description of his mental and spiritual state. He still had faith, b...

I believe; help my unbelief ( Pisteuṑ boēthei tēi apistiāi ).

An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) boēthei , while aorist imperative (instant help) boēthēson , Mar 9:22. The word comes from boē , a cry and theō , to run, to run at a cry for help, a vivid picture of this father’ s plight.

Robertson: Mar 9:25 - A multitude came running together A multitude came running together ( episuntrechei ochlos ). A double compound here alone in the N.T. and not in the old Greek writers. Epitrechō ...

A multitude came running together ( episuntrechei ochlos ).

A double compound here alone in the N.T. and not in the old Greek writers. Epitrechō occurs in the papyri, but not episuntrechō . The double compound vividly describes the rapid gathering of the crowd to Jesus and the epileptic boy to see the outcome.

Robertson: Mar 9:25 - Come out of him Come out of him ( exelthe ex autou ). Jesus addresses the demon as a separate being from the boy as he often does. This makes it difficult to believe...

Come out of him ( exelthe ex autou ).

Jesus addresses the demon as a separate being from the boy as he often does. This makes it difficult to believe that Jesus was merely indulging popular belief in a superstition. He evidently regards the demon as the cause in this case of the boy’ s misfortune.

Robertson: Mar 9:26 - Having torn much Having torn much ( sparaxas ). The uncompounded verb used in Mar 9:20.

Having torn much ( sparaxas ).

The uncompounded verb used in Mar 9:20.

Robertson: Mar 9:26 - Became as one dead Became as one dead ( egeneto hōsei nekros ). As if dead from the violence of the spasm. The demon did him all possible harm in leaving him.

Became as one dead ( egeneto hōsei nekros ).

As if dead from the violence of the spasm. The demon did him all possible harm in leaving him.

Robertson: Mar 9:28 - Privately, saying Privately, saying ( kat' idian hoti ). Indoors the nine disciples seek an explanation for their colossal failure. They had cast out demons and wrough...

Privately, saying ( kat' idian hoti ).

Indoors the nine disciples seek an explanation for their colossal failure. They had cast out demons and wrought cures before. The Revisers are here puzzled over Mark’ s use of hoti as an interrogative particle meaning why where Mat 17:19 has dia ti . Some of the manuscripts have dia ti here in Mar 9:28 as all do in Mat 17:19. See also Mar 2:16 and Mar 9:11. It is probable that in these examples hoti really means why. See Robertson, Grammar , p. 730. The use of hos as interrogative "is by no means rare in the late Greek"(Deissmann, Light from the Ancient East , p. 126).

Robertson: Mar 9:29 - Save by prayer Save by prayer ( ei mē en proseuchēi ). The addition of "and of fasting"does not appear in the two best Greek manuscripts (Aleph and B). It is cl...

Save by prayer ( ei mē en proseuchēi ).

The addition of "and of fasting"does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. Mat 17:20 has "because of your little faith"(oligopistian ). That is true also. They had too much faith in themselves, too little in Christ. "They had trusted to the semi-magical power with which they thought themselves invested"(Swete). "Spirits of such malignity were quick to discern the lack of moral power and would yield to no other"( ibid .).

Robertson: Mar 9:30 - He would not that any man should know it He would not that any man should know it ( ouk ēthelen hina tis gnoi ). Imperfect tense followed by ingressive aorist subjunctive (gnoi ̂ gnōi ,...

He would not that any man should know it ( ouk ēthelen hina tis gnoi ).

Imperfect tense followed by ingressive aorist subjunctive (gnoi ̂ gnōi , the usual form). He was not willing that any one should learn it. Back in Galilee Jesus was, but he was avoiding public work there now (cf. Mar 7:24). He was no longer the hero of Galilee. He had left Caesarea Philippi for Galilee.

Robertson: Mar 9:31 - For he taught For he taught ( edidasken gar ). Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in J...

For he taught ( edidasken gar ).

Imperfect tense, and the reason given for secrecy. He was renewing again definitely the prediction of his death in Jerusalem some six months ahead as he had done before (Mar 8:31; Mat 16:21; Luk 9:22). Now as then Jesus foretells his resurrection "after three days"("the third day,"Mat 17:23).

Robertson: Mar 9:32 - But they understood not the saying But they understood not the saying ( hoi de ēgnooun to rhēma ). An old word. Chiefly in Paul’ s Epistles in the N.T. Imperfect tense. They c...

But they understood not the saying ( hoi de ēgnooun to rhēma ).

An old word. Chiefly in Paul’ s Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master’ s allusion to his resurrection (Mar 9:10). Mat 17:23 notes that "they were exceeding sorry"to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him"(ephobounto auton eperōtēsai ). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan"hurled at Peter when he protested the other time when Jesus spoke of his death (Mar 8:33; Mat 16:23). Luk 9:45 explains that "it was concealed from them,"probably partly by their own preconceived ideas and prejudices.

Robertson: Mar 9:33 - In the house In the house ( en tēi oikiāi ). Probably Peter’ s house in Capernaum which was the home of Jesus when in the city.

In the house ( en tēi oikiāi ).

Probably Peter’ s house in Capernaum which was the home of Jesus when in the city.

Robertson: Mar 9:33 - What were ye reasoning in the way? What were ye reasoning in the way? ( Timothyen tēi hodōi dielogiszethe̱ ). Imperfect tense. They had been disputing (Mar 9:34), not about the co...

What were ye reasoning in the way? ( Timothyen tēi hodōi dielogiszethe̱ ).

Imperfect tense. They had been disputing (Mar 9:34), not about the coming death of the Master, but about the relative rank of each of them in the political kingdom which they were expecting him to establish. Jesus had suspected the truth about them and they had apparently kept it up in the house. See note on Mat 18:1 where the disciples are represented as bringing the dispute to Jesus while here Jesus asks them about it. Probably they asked Jesus first and then he pushed the matter further and deeper to see if this had not been the occasion of the somewhat heated discussion on the way in.

Robertson: Mar 9:34 - But they held their peace But they held their peace ( Hoi de esiōpōn ). Imperfect tense. Put thus to them, they felt ashamed that the Master had discovered their jealous r...

But they held their peace ( Hoi de esiōpōn ).

Imperfect tense. Put thus to them, they felt ashamed that the Master had discovered their jealous rivalry. It was not a mere abstract query, as they put it to Jesus, but it was a canker in their hearts.

Robertson: Mar 9:35 - He sat down and called the twelve He sat down and called the twelve ( kathisas ephōnēsen tous dōdeka ). Deliberate action of Jesus to handle this delicate situation. Jesus gives...

He sat down and called the twelve ( kathisas ephōnēsen tous dōdeka ).

Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (prōtos ) he shall be last (eschatos ) of all, and minister (diakonos ) of all."This saying of Christ, like many others, he repeated at other times (Mar 10:43.; Mat 23:8.; Luk 22:24.). Mat 18:2 says that he called a little child, one there in the house, perhaps Peter’ s child. Luk 9:47 notes that he "set him by his side."Then Jesus taking him in his arms (enagkalisamenos , aorist middle participle, late Greek word from agkalē as in Luk 2:28) spoke again to the disciples.

Robertson: Mar 9:37 - One of such little children One of such little children ( hen tōn toioutōn paidiōn ). Mat 18:5 has "one such little child"and Luk 9:48 "this little child."It was an object...

One of such little children ( hen tōn toioutōn paidiōn ).

Mat 18:5 has "one such little child"and Luk 9:48 "this little child."It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mar 10:33-45; Mat 20:20-28) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mar 10:13-16; Mat 19:13-15; Luk 8:15-17). The child was used as a rebuke to the apostles.

Robertson: Mar 9:38 - Because he followed not us Because he followed not us ( hoti ouk ēkolouthei hēmin ). Note vivid imperfect tense again. John evidently thought to change the subject from the...

Because he followed not us ( hoti ouk ēkolouthei hēmin ).

Note vivid imperfect tense again. John evidently thought to change the subject from the constraint and embarrassment caused by their dispute. So he told about a case of extra zeal on his part expecting praise from Jesus. Perhaps what Jesus had just said in Mar 9:37 raised a doubt in John’ s mind as to the propriety of his excessive narrowness. One needs to know the difference between loyalty to Jesus and stickling over one’ s own narrow prejudices.

Robertson: Mar 9:39 - Forbid him not Forbid him not ( mē kōluete ). Stop hindering him (mē and the present-imperative) as John had been doing.

Forbid him not ( mē kōluete ).

Stop hindering him (mē and the present-imperative) as John had been doing.

Robertson: Mar 9:40 - He that is not against us is with us He that is not against us is with us ( hos ouk estin kath' hēmōn huper hēmōn estin ). This profound saying throws a flood of light in every d...

He that is not against us is with us ( hos ouk estin kath' hēmōn huper hēmōn estin ).

This profound saying throws a flood of light in every direction. The complement of this logion is that in Mat 12:30 : "He that is not with me is against me."Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him.

Robertson: Mar 9:41 - Because ye are Christ’ s Because ye are Christ’ s ( hoti Christou este ). Predicate genitive, belong to Christ. See Rom 8:9; 1Co 1:12; 2Co 10:7. That is the bond of univ...

Because ye are Christ’ s ( hoti Christou este ).

Predicate genitive, belong to Christ. See Rom 8:9; 1Co 1:12; 2Co 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ’ s sake. See note on Mat 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mar 9:42), a loving term of all believers, not just children.

Robertson: Mar 9:43 - Into hell, into the unquenchable fire Into hell, into the unquenchable fire ( eis tēn geennan , eis to pūr to asbeston ). Not Hades, but Gehenna. Asbeston is alpha privative and sbe...

Into hell, into the unquenchable fire ( eis tēn geennan , eis to pūr to asbeston ).

Not Hades, but Gehenna. Asbeston is alpha privative and sbestos from sbennumi to quench. It occurs often in Homer. Our word asbestos is this very word. Mat 18:8 has "into the eternal fire."The Valley of Hinnom had been desecrated by the sacrifice of children to Moloch so that as an accursed place it was used for the city garbage where worms gnawed and fires burned. It is thus a vivid picture of eternal punishment.

Robertson: Mar 9:44 - -- @@The oldest and best manuscripts do not give these two verses. They came in from the Western and Syrian (Byzantine) classes. They are a mere repetiti...

@@The oldest and best manuscripts do not give these two verses. They came in from the Western and Syrian (Byzantine) classes. They are a mere repetition of Mar 9:48. Hence we lose the numbering Mar 9:44 and Mar 9:46 in our verses which are not genuine.

Robertson: Mar 9:46 - -- @@See Mar 9:44

@@See Mar 9:44

Robertson: Mar 9:47 - With one eye With one eye ( monophthalmon ). Literally one-eyed. See also Mat 18:9. Vernacular Koiné and condemned by the Atticists. See note on Mat 18:8. Mark...

With one eye ( monophthalmon ).

Literally one-eyed. See also Mat 18:9. Vernacular Koiné and condemned by the Atticists. See note on Mat 18:8. Mark has here "kingdom of God"where Mat 18:9 has "life."

Robertson: Mar 9:48 - Their worm Their worm ( ho skōlēx autōn ). "The worm, i.e. that preys upon the inhabitants of this dread realm"(Gould). Two bold figures of Gehenna combin...

Their worm ( ho skōlēx autōn ).

"The worm, i.e. that preys upon the inhabitants of this dread realm"(Gould). Two bold figures of Gehenna combined (the gnawing worm, the burning flame). No figures of Gehenna can equal the dread reality which is here described. See Isa 66:24.

Robertson: Mar 9:50 - Have salt in yourselves Have salt in yourselves ( echete en heautois hala ). Jesus had once called them the salt of the earth (Mat 5:13) and had warned them against losing t...

Have salt in yourselves ( echete en heautois hala ).

Jesus had once called them the salt of the earth (Mat 5:13) and had warned them against losing the saltness of the salt. If it is analon , nothing can season (artuō ) it and it is of no use to season anything else. It is like an exploded shell, a burnt-out crater, a spent force. This is a warning for all Christians.

Vincent: Mar 9:2 - Transfigured Transfigured See on Mat 17:2.

Transfigured

See on Mat 17:2.

Vincent: Mar 9:3 - Shining Shining ( οτίλβοντα ) Rev., glistering. The word is used of a gleam from polished surfaces - arms, sleek horses, water in motion, th...

Shining ( οτίλβοντα )

Rev., glistering. The word is used of a gleam from polished surfaces - arms, sleek horses, water in motion, the twinkling of the stars, lightning.

Vincent: Mar 9:3 - As no fuller As no fuller, etc Peculiar to Mark.

As no fuller, etc

Peculiar to Mark.

Vincent: Mar 9:5 - Answered Answered Though no question had been asked him: but the Lord's transfiguration was an appeal to him and he desired to respond.

Answered

Though no question had been asked him: but the Lord's transfiguration was an appeal to him and he desired to respond.

Vincent: Mar 9:7 - Sore afraid Sore afraid Wyc., aghast by dread.

Sore afraid

Wyc., aghast by dread.

Vincent: Mar 9:7 - Beloved son Beloved son Wyc., most dearworthy.

Beloved son

Wyc., most dearworthy.

Vincent: Mar 9:8 - Suddenly Suddenly ( ἐξάπινα ) The Greek word only here in the New Testament.

Suddenly ( ἐξάπινα )

The Greek word only here in the New Testament.

Vincent: Mar 9:9 - Tell Tell ( διηγήσωνται ) Mark's word is more graphic than Matthew's εἴπητε . The word is from διά , through, and ἡγ...

Tell ( διηγήσωνται )

Mark's word is more graphic than Matthew's εἴπητε . The word is from διά , through, and ἡγέομαι , to lead the way. Hence to lead one through a series of events: to narrate.

Vincent: Mar 9:9 - Questioning Questioning Wyc., asking . Tynd., disputing.

Questioning

Wyc., asking . Tynd., disputing.

Vincent: Mar 9:14 - The scribes The scribes The particularizing of the scribes as the questioners, and Mar 9:15, Mar 9:16, are peculiar to Mark.

The scribes

The particularizing of the scribes as the questioners, and Mar 9:15, Mar 9:16, are peculiar to Mark.

Vincent: Mar 9:15 - Were greatly amazed Were greatly amazed ( ἐξεθαμβήθησαν ) A word peculiar to Mark. See Introduction.

Were greatly amazed ( ἐξεθαμβήθησαν )

A word peculiar to Mark. See Introduction.

Vincent: Mar 9:18 - It taketh him It taketh him ( καταλάβῃ ) Lit., seizeth hold of him. Our word catalepsy is derived from this.

It taketh him ( καταλάβῃ )

Lit., seizeth hold of him. Our word catalepsy is derived from this.

Vincent: Mar 9:18 - Teareth Teareth ( ῥήσσει ) Rev., dasheth down, with rendeth in margin. The verb is a form of ῥήγνυμι , to break. The form ῥ...

Teareth ( ῥήσσει )

Rev., dasheth down, with rendeth in margin. The verb is a form of ῥήγνυμι , to break. The form ῥήσσω is used in classical Greek of dancers beating the ground, and of beating drums. Later, in the form ῥάσσειν , a term of fighters: to fell, or knock down, which is the sense adopted by Rev.

Vincent: Mar 9:18 - Gnasheth with his teeth Gnasheth with his teeth Rev., grindeth. This and the pining away are peculiar to Mark.

Gnasheth with his teeth

Rev., grindeth. This and the pining away are peculiar to Mark.

Vincent: Mar 9:19 - Faithless Faithless ( ἄπιστος ) Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and su...

Faithless ( ἄπιστος )

Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and such is Tyndale's translation. Wyc., out of belief. Unbelieving would be better here. The Rev. retains this rendering of the A. V. at 1Co 7:14, 1Co 7:15; Tit 1:15; Rev 21:8, and elsewhere.

Vincent: Mar 9:20 - -- Mark is more specific in his detail of the convulsion which seized the lad as he was coming to Jesus. He notes the convulsion as coming on at the dem...

Mark is more specific in his detail of the convulsion which seized the lad as he was coming to Jesus. He notes the convulsion as coming on at the demoniac's sight of our Lord. " When he saw him , straightway the spirit," etc. Also his falling on the ground, wallowing and foaming. We might expect the detail of these symptoms in Luke, the physician.

Vincent: Mar 9:22 - Us Us Very touching. The father identifies himself with the son's misery. Compare the Syro-Phoenician, who makes her daughter's case entirely her ow...

Us

Very touching. The father identifies himself with the son's misery. Compare the Syro-Phoenician, who makes her daughter's case entirely her own: " Have mercy on me" (Mat 15:22).

Vincent: Mar 9:23 - If thou canst believe If thou canst believe ( τὸ εἰ δύνῃ ) Lit., the if thou canst. The word believe is wanting in the best texts. It is difficult ...

If thou canst believe ( τὸ εἰ δύνῃ )

Lit., the if thou canst. The word believe is wanting in the best texts. It is difficult to explain to an English reader the force of the definite article here. " It takes up substantially the word spoken by the father, and puts it with lively emphasis, without connecting it with the further construction, in order to link its fulfilment to the petitioner's own faith" (Meyer). We might paraphrase thus. Jesus said: " that if thou canst of thine - as regards that, all things are possible," etc. There is a play upon the words δύνῃ , canst , and δυνατὰ , possible, which cannot be neatly rendered. " If thou canst - all things can be. "

Vincent: Mar 9:24 - Cried out and said Cried out and said ( κράξας - ἔλεγεν ) The former denoting the inarticulate cry, the ejaculation, followed by the words ...

Cried out and said ( κράξας - ἔλεγεν )

The former denoting the inarticulate cry, the ejaculation, followed by the words , " Lord, I believe," etc.

Vincent: Mar 9:30 - Passed through Passed through ( παρεπορεύοντο ) Lit., passed along (παρά ) . Not tarrying. Bengel says, " not through the cities, but ...

Passed through ( παρεπορεύοντο )

Lit., passed along (παρά ) . Not tarrying. Bengel says, " not through the cities, but past them."

Vincent: Mar 9:31 - He taught He taught ( ἐδίδασκεν ) The Rev. would have done better to give the force of the imperfect here: He was teaching. He sought seclus...

He taught ( ἐδίδασκεν )

The Rev. would have done better to give the force of the imperfect here: He was teaching. He sought seclusion because he was engaged for the time in instructing. The teaching was the continuation of the " began to teach" (Mar 8:31).

Vincent: Mar 9:31 - Is delivered Is delivered The present tense is graphic. The future is realized by the Lord as already present. See on Mat 26:2.

Is delivered

The present tense is graphic. The future is realized by the Lord as already present. See on Mat 26:2.

Vincent: Mar 9:35 - Servant Servant ( διάκονος ) Rev., minister. Probably from διώκω to pursue; to be the follower of a person; to attach one's self t...

Servant ( διάκονος )

Rev., minister. Probably from διώκω to pursue; to be the follower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity ; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Phi 1:1; 1Ti 3:8, 1Ti 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1Co 3:5; Eph 3:7; 1Th 3:2, and elsewhere. Mark uses δοῦλος , in Mar 10:44.

Vincent: Mar 9:36 - Let Let ( ἔστησεν ) Wyc. renders ordained.

Let ( ἔστησεν )

Wyc. renders ordained.

Vincent: Mar 9:36 - When he had taken him in his arms When he had taken him in his arms ( ἐναγκαλισάμενος ) The verb is found only in Mark, and only he records this detail.

When he had taken him in his arms ( ἐναγκαλισάμενος )

The verb is found only in Mark, and only he records this detail.

Vincent: Mar 9:37 - In my name In my name Lit., " upon (ἐπὶ ) my name." See on Mat 18:5.

In my name

Lit., " upon (ἐπὶ ) my name." See on Mat 18:5.

Vincent: Mar 9:38 - In thy name In thy name John's conscience is awakened by the Lord's words. They had not received the man who east out devils in Christ's name.

In thy name

John's conscience is awakened by the Lord's words. They had not received the man who east out devils in Christ's name.

Vincent: Mar 9:42 - Millstone Millstone Rev., great millstone. See on Mat 18:6. Wyc., millstone of asses. Note the graphic present and perfect tenses; the millstone is h...

Millstone

Rev., great millstone. See on Mat 18:6. Wyc., millstone of asses. Note the graphic present and perfect tenses; the millstone is hanged, and he hath been cast.

Vincent: Mar 9:43 - Hell Hell See on Mat 5:22.

Hell

See on Mat 5:22.

Vincent: Mar 9:47 - With one eye With one eye ( μονόφθαλμον ) Lit., one-eyed. One of Mark's words which is branded as slang. Wyc. oddly renders goggle-eyed.

With one eye ( μονόφθαλμον )

Lit., one-eyed. One of Mark's words which is branded as slang. Wyc. oddly renders goggle-eyed.

Vincent: Mar 9:50 - Have lost its saltness Have lost its saltness ( ἄναλον γένηται ) Lit., may have become saltless. Compare on Mat 5:13.

Have lost its saltness ( ἄναλον γένηται )

Lit., may have become saltless. Compare on Mat 5:13.

Vincent: Mar 9:50 - Will ye season Will ye season ( ἀρτύσετε ) Lit., will ye restore. Compare Col 4:5.

Will ye season ( ἀρτύσετε )

Lit., will ye restore. Compare Col 4:5.

Wesley: Mar 9:1 - Till they see the kingdom of God coming with power So it began to do at the day of pentecost, when three thousand were converted to God at once.

So it began to do at the day of pentecost, when three thousand were converted to God at once.

Wesley: Mar 9:2 - By themselves That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and th...

That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, mentioned by St. Paul, Phi 2:6-7, and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Mat 17:1; Luk 9:28.

Wesley: Mar 9:3 - White as snow, such as no fuller can whiten Such as could not be equalled either by nature or art.

Such as could not be equalled either by nature or art.

Wesley: Mar 9:4 - Elijah Whom they expected: Moses, whom they did not.

Whom they expected: Moses, whom they did not.

Wesley: Mar 9:7 - There came a (bright, luminous) cloud, overshadowing them This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of ...

This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses.

Wesley: Mar 9:7 - Hear ye him Even preferably to Moses and Elijah.

Even preferably to Moses and Elijah.

Wesley: Mar 9:12 - Elijah verily coming first restoreth all things: and how it is written That is, And he told them how it is written - As if he had said, Elijah's coming is not inconsistent with my suffering. He is come: yet I shall suffer...

That is, And he told them how it is written - As if he had said, Elijah's coming is not inconsistent with my suffering. He is come: yet I shall suffer. The first part of the verse answers their question concerning Elijah; the second refutes their error concerning the Messiah's continuing for ever.

Wesley: Mar 9:14 - -- Mat 17:14; Luk 9:37.

Wesley: Mar 9:15 - All the multitude seeing him were greatly amazed At his coming so suddenly, so seasonably, so unexpectedly: perhaps also at some unusual rays of majesty and glory, which yet remained on his countenan...

At his coming so suddenly, so seasonably, so unexpectedly: perhaps also at some unusual rays of majesty and glory, which yet remained on his countenance.

Wesley: Mar 9:17 - And one of the multitude answering The scribes gave no answer to our Lord's question. They did not care to repeat what they had said to his disciples.

The scribes gave no answer to our Lord's question. They did not care to repeat what they had said to his disciples.

Wesley: Mar 9:17 - A dumb spirit A spirit that takes his speech from him.

A spirit that takes his speech from him.

Wesley: Mar 9:20 - When he saw him When the child saw Christ; when his deliverance was at hand.

When the child saw Christ; when his deliverance was at hand.

Wesley: Mar 9:20 - Immediately the spirit tore him Made his last grand effort to destroy him. Is it not generally so, before Satan is cast out of a soul, of which he has long had possession?

Made his last grand effort to destroy him. Is it not generally so, before Satan is cast out of a soul, of which he has long had possession?

Wesley: Mar 9:22 - If thou canst do any thing In so desperate a case: Have compassion on us - Me as well as him.

In so desperate a case: Have compassion on us - Me as well as him.

Wesley: Mar 9:23 - If thou canst believe As if he had said, The thing does not turn on my power, but on thy faith. I can do all things: canst thou believe?

As if he had said, The thing does not turn on my power, but on thy faith. I can do all things: canst thou believe?

Wesley: Mar 9:24 - Help thou mine unbelief Although my faith be so small, that it might rather be termed unbelief, yet help me.

Although my faith be so small, that it might rather be termed unbelief, yet help me.

Wesley: Mar 9:25 - Thou deaf and dumb spirit So termed, because he made the child so. When Jesus spake, the devil heard, though the child could not.

So termed, because he made the child so. When Jesus spake, the devil heard, though the child could not.

Wesley: Mar 9:25 - I command thee I myself now; not my disciples.

I myself now; not my disciples.

Wesley: Mar 9:26 - Having rent him sore So does even the body sometimes suffer, when God comes to deliver the soul from Satan.

So does even the body sometimes suffer, when God comes to deliver the soul from Satan.

Wesley: Mar 9:30 - They passed through Galilee Though not through the cities, but by them, in the most private ways.

Though not through the cities, but by them, in the most private ways.

Wesley: Mar 9:30 - He was not willing that any should know it: for he taught his disciples He wanted to be alone with them some time, in order to instruct them fully concerning his sufferings.

He wanted to be alone with them some time, in order to instruct them fully concerning his sufferings.

Wesley: Mar 9:30 - The Son of man is delivered It is as sure as if it were done already. Mat 17:22; Luk 9:44.

It is as sure as if it were done already. Mat 17:22; Luk 9:44.

Wesley: Mar 9:32 - They understood not the word They did not understand how to reconcile the death of our Saviour (nor consequently his resurrection, which supposed his death) with their notions of ...

They did not understand how to reconcile the death of our Saviour (nor consequently his resurrection, which supposed his death) with their notions of his temporal kingdom.

Wesley: Mar 9:33 - -- Luk 9:46.

Wesley: Mar 9:34 - Who should be greatest Prime minister in his kingdom.

Prime minister in his kingdom.

Wesley: Mar 9:35 - Let him be the least of all Let him abase himself the most.

Let him abase himself the most.

Wesley: Mar 9:36 - -- Mat 18:2; Luk 9:47.

Wesley: Mar 9:37 - One such little child Either in years or in heart.

Either in years or in heart.

Wesley: Mar 9:38 - And John answered him As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name - Probably this was one of John ...

As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name - Probably this was one of John the Baptist's disciples, who believed in Jesus, though he did not yet associate with our Lord's disciples. And we forbad him, because he followeth not us - How often is the same temper found in us? How readily do we also lust to envy? But how does that spirit become a disciple, much more a minister of the benevolent Jesus! St. Paul had learnt a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. Luk 9:49.

Wesley: Mar 9:39 - Jesus said Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friend...

Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons.

Wesley: Mar 9:39 - Forbid him not Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinio...

Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion.

Wesley: Mar 9:40 - For he that is not against you, is for you Our Lord had formerly said, he that is not with me, is against me: thereby admonishing his hearers, that the war between him and Satan admitted of no ...

Our Lord had formerly said, he that is not with me, is against me: thereby admonishing his hearers, that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here in another view, he uses a very different proverb; directing his followers to judge of men's characters in the most candid manner; and charitably to hope that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other.

Wesley: Mar 9:41 - For whosoever shall give you a cup Having answered St. John, our Lord here resumes the discourse which was broken off at Mar 9:37. Mat 10:42.

Having answered St. John, our Lord here resumes the discourse which was broken off at Mar 9:37. Mat 10:42.

Wesley: Mar 9:42 - -- On the contrary, whosoever shall offend the very least Christian. Mat 18:6; Luk 17:1.

On the contrary, whosoever shall offend the very least Christian. Mat 18:6; Luk 17:1.

Wesley: Mar 9:43 - And if a person cause thee to offend (The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slack...

(The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of Cod, renounce all intercourse with him. This primarily relates to persons, secondarily to things. Mat 5:29; Mat 18:8.

Wesley: Mar 9:44 - Where their worm That gnaweth the soul, (pride, self will, desire, malice, envy, shame, sorrow, despair,) dieth not - No more than the soul itself: and the fire (eithe...

That gnaweth the soul, (pride, self will, desire, malice, envy, shame, sorrow, despair,) dieth not - No more than the soul itself: and the fire (either material, or infinitely worse!) that tormenteth the body, is not quenched for ever. Isa 66:24.

Wesley: Mar 9:49 - Every one Who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby...

Who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby whereas every acceptable sacrifice shall be salted with another kind of salt, even that of Divine grace, which purifies the soul, (though frequently with pain) and preserves it from corruption.

Wesley: Mar 9:50 - -- Such salt is good indeed; highly beneficial to the world, in respect of which I have termed you the salt of the earth. But if the salt which should se...

Such salt is good indeed; highly beneficial to the world, in respect of which I have termed you the salt of the earth. But if the salt which should season others, have lost its own saltness, wherewith will ye season it? - Beware of this; see that ye retain your savour; and as a proof of it, have peace one with another.

Wesley: Mar 9:50 - More largely this obscure text might be paraphrased thus: As every burnt offering was salted with salt, in order to its being cast into the fire of the altar, so every one who will not part with his hand or e...

As every burnt offering was salted with salt, in order to its being cast into the fire of the altar, so every one who will not part with his hand or eye, shall fall a sacrifice to Divine justice, and be cast into hell fire, which will not consume, but preserve him from a cessation of being. And on the other hand, every one, who, denying himself and taking up his cross, offers up himself as a living sacrifice to God, shall be seasoned with grace, which like salt will make him savoury, and preserve him from destruction for ever. As salt is good for preserving meats, and making them savoury, so it is good that ye be seasoned with grace, for the purifying your hearts and lives, and for spreading the savour of my knowledge, both in your own souls, and wherever ye go. But as salt if it loses its saltness is fit for nothing, so ye, if ye lose your faith and love, are fit for nothing but to be utterly destroyed. See therefore that grace abide in you, and that ye no more contend, Who shall be greatest. Mat 5:13; Luk 14:34.

JFB: Mar 9:14 - And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them This was "on the next day, when they were come down from the hill" (Luk 9:37). The Transfiguration appears to have taken place at night. In the mornin...

This was "on the next day, when they were come down from the hill" (Luk 9:37). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.

JFB: Mar 9:15 - And straightway all the people The multitude.

The multitude.

JFB: Mar 9:15 - when they beheld him, were greatly amazed Were astounded.

Were astounded.

JFB: Mar 9:15 - and running to him saluted him The singularly strong expression of surprise, the sudden arrest of the discussion,and the rush of the multitude towards Him, can be accounted for by n...

The singularly strong expression of surprise, the sudden arrest of the discussion,and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appearance. There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. (See Exo 34:29-30). So BENGEL, DE WETTE, MEYER, TRENCH, ALFORD. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes, He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles.

JFB: Mar 9:16 - And he asked the scribes, What question ye with them? Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a pi...

Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy--ending with this, that the disciples, though entreated, could not perform the cure.

JFB: Mar 9:17 - And one of the multitude answered, and said, Master, I have brought unto thee my son "mine only child" (Luk 9:38).

"mine only child" (Luk 9:38).

JFB: Mar 9:17 - which hath a dumb spirit A spirit whose operation had the effect of rendering his victim speechless, and deaf also (Mar 9:25). In Matthew's report of the speech (Mat 17:15), t...

A spirit whose operation had the effect of rendering his victim speechless, and deaf also (Mar 9:25). In Matthew's report of the speech (Mat 17:15), the father says "he is lunatic"; this being another and most distressing effect of the possession.

JFB: Mar 9:18 - And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away Rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars...

Rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in Luk 9:39, "a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly [or with difficulty] departeth from him."

JFB: Mar 9:18 - and I spake to thy disciples that they should cast him out; and they could not Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disc...

Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.

JFB: Mar 9:19 - He answereth him, and saith, O faithless generation "and perverse," or "perverted" (Mat 17:17; Luk 9:41).

"and perverse," or "perverted" (Mat 17:17; Luk 9:41).

JFB: Mar 9:19 - how long shall I be with you? how long shall I suffer you? Language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. ...

Language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as CHRYSOSTOM and CALVIN, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With BENGEL, DE WETTE, and MEYER, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them?

JFB: Mar 9:19 - Bring him unto me The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be mad...

The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.

JFB: Mar 9:20 - And they brought him unto him: and when he saw him, straightway the spirit tare him Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (Mar 5:6), so this demon, when he saw Him, immediately "tare hi...

Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (Mar 5:6), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases.

JFB: Mar 9:20 - and he fell on the ground, and wallowed foaming Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them bes...

Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.

JFB: Mar 9:21 - And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c. Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence ...

Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:

JFB: Mar 9:22 - but if thou canst do anything, have compassion on us, and help us "us," says the father; for it was a sore family affliction. Compare the language of the Syrophœnician woman regarding her daughter, "Lord, help me." ...

"us," says the father; for it was a sore family affliction. Compare the language of the Syrophœnician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."

JFB: Mar 9:23 - Jesus said unto him, If thou canst believe The man had said, "If Thou canst do anything." Jesus replies.

The man had said, "If Thou canst do anything." Jesus replies.

JFB: Mar 9:23 - all things are possible to him that believeth "My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible ...

"My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as TRENCH, borrowing from OLSHAUSEN, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.

JFB: Mar 9:24 - And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief That is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that hear...

That is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.

JFB: Mar 9:26 - And 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 The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and...

The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and had nearly succeeded. But the Lord of life was there; the Healer of all maladies, the Friend of sinners, the Seed of the woman, "the Stronger than the strong man armed," was there. The very faith which Christ declared to be enough for everything being now found, it was not possible that the serpent should prevail. Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it--his works shall be destroyed (1Jo 3:8).

JFB: Mar 9:27 - -- But Jesus took him by the hand, and lifted him up; and he arose.

But Jesus took him by the hand, and lifted him up; and he arose.

JFB: Mar 9:28 - -- Why could not we cast him out?

Why could not we cast him out?

JFB: Mar 9:29 - And he said unto them, This kind can come forth by nothing but by prayer and fasting That is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession ...

That is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as ALFORD hints, for their after-guidance--unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in Mat 17:20-21 is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you" (Mat 17:20). See on Mar 11:23. "Howbeit this kind goeth not out but by prayer and fasting" (Mat 17:21), that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort--either with God in prayer or with ourselves in self-denying exercises. Luke (Luk 9:43) adds, "And they were all amazed at the mighty power of God"--"at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily.

Second Explicit Announcement of His Approaching Death and Resurrection (Mar 9:30-32).

JFB: Mar 9:30 - And they departed thence, and passed Were passing along.

Were passing along.

JFB: Mar 9:30 - through Galilee; and he would not that any man should know it By comparing Mat 17:22-23 and Luk 9:43-44 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this ...

By comparing Mat 17:22-23 and Luk 9:43-44 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.

JFB: Mar 9:31 - For he taught his disciples, and said unto them "Let these sayings sink down into your ears" (Luk 9:44); not what had been passing between them as to His grandeur, but what He was now to utter.

"Let these sayings sink down into your ears" (Luk 9:44); not what had been passing between them as to His grandeur, but what He was now to utter.

JFB: Mar 9:31 - The Son of man is delivered The use of the present tense expresses how near at hand He would have them to consider it. As BENGEL says, steps were already in course of being taken...

The use of the present tense expresses how near at hand He would have them to consider it. As BENGEL says, steps were already in course of being taken to bring it about.

JFB: Mar 9:31 - into the hands of men This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.

This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.

JFB: Mar 9:31 - and they shall kill him That is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and ...

That is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."

and after he is killed, he shall rise the third day.

JFB: Mar 9:32 - But they understood not that saying "and it was hid from them, [so] that they preceived it not" (Luk 9:45).

"and it was hid from them, [so] that they preceived it not" (Luk 9:45).

JFB: Mar 9:32 - and were afraid to ask him Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him an...

Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" (Mat 17:23). While the other Evangelists, as WEBSTER and WILKINSON remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow.

JFB: Mar 9:33 - What was it that ye disputed among yourselves by the way? From this we gather that after the ,painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselve...

From this we gather that after the ,painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!

JFB: Mar 9:34 - But they held their peace: for by the way they had disputed among themselves, who should be the greatest From Mat 18:1 we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should b...

From Mat 18:1 we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" (Luk 9:47); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom (Mat 16:19-28), the transfiguration of their Master, and especially the preference given to three of them at that scene.

JFB: Mar 9:35 - If any man desire to be first, the same shall be last of all, and servant of all That is, "let him be" such: he must be prepared to take the last and lowest place. See on Mar 10:42-45.

That is, "let him be" such: he must be prepared to take the last and lowest place. See on Mar 10:42-45.

JFB: Mar 9:36 - And he took a child "a little child" (Mat 18:2); but the word is the same in both places, as also in Luk 9:47.

"a little child" (Mat 18:2); but the word is the same in both places, as also in Luk 9:47.

JFB: Mar 9:36 - and set him in the midst of them: and when he had taken him in his arms This beautiful trait is mentioned by out Evangelist alone.

This beautiful trait is mentioned by out Evangelist alone.

JFB: Mar 9:36 - he said unto them Here we must go to Matthew (Mat 18:3-4) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, y...

Here we must go to Matthew (Mat 18:3-4) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven: " that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" (Luk 9:48).

JFB: Mar 9:37 - Whosoever shall receive one of such children So manifesting the spirit unconsciously displayed by this child.

So manifesting the spirit unconsciously displayed by this child.

JFB: Mar 9:37 - in my name From love to Me.

From love to Me.

JFB: Mar 9:37 - receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me (See on Mat 10:40). Incidental Rebuke of John for Exclusiveness (Mar 9:38-41).

(See on Mat 10:40).

Incidental Rebuke of John for Exclusiveness (Mar 9:38-41).

JFB: Mar 9:38 - And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," ...

The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John--young, warm, but not sufficiently apprehending Christ's teaching in these matters--"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer--"Ye were wrong." "But we did it because he followeth not us." "No matter."

JFB: Mar 9:39 - But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me Soon, that is, readily "speak evil of me."

Soon, that is, readily "speak evil of me."

JFB: Mar 9:40 - For he that is not against us is on our part Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; an...

Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not--namely, as a reverer of His name and a promoter of His cause.

JFB: Mar 9:41 - For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward (See on Mat 10:42). Continuation of Teaching Suggested by the Disciple's Strife (Mar 9:42-50). What follows appears to have no connection with the i...

(See on Mat 10:42).

Continuation of Teaching Suggested by the Disciple's Strife (Mar 9:42-50).

What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.

JFB: Mar 9:42 - For whosoever shall offend one of these little ones that believe in me Or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hope...

Or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others.

JFB: Mar 9:42 - it is better for him that a millstone were hanged about his neck The word here is simply "millstone," without expressing of which kind. But in Mat 18:6 it is the "ass-turned" kind, far heavier than the small hand-mi...

The word here is simply "millstone," without expressing of which kind. But in Mat 18:6 it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in Luk 17:35. It is of course the same which is meant here.

JFB: Mar 9:42 - and he were cast into the sea Meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here foll...

Meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in Mat 18:7, "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).

JFB: Mar 9:43 - And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell See Mat 5:29-30. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious dispositi...

See Mat 5:29-30. The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.

JFB: Mar 9:47 - And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire On the words "hell" and "hell-fire," or "the hell of fire," see on Mat 5:22.

On the words "hell" and "hell-fire," or "the hell of fire," see on Mat 5:22.

JFB: Mar 9:48 - Where their worm dieth not, and the fire is not quenched See on Mat 5:30; The "unquenchablesness" of this fire has already been brought before us (see on Mat 3:12); and the awfully vivid idea of an undying w...

See on Mat 5:30; The "unquenchablesness" of this fire has already been brought before us (see on Mat 3:12); and the awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body, is taken from the closing words of the evangelical prophet (Isa 66:24), which seem to have furnished the later Jewish Church with its current phraseology on the subject of future punishment (see LIGHTFOOT).

JFB: Mar 9:49 - For every one shall be salted with fire, and every sacrifice shall be salted with salt A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" w...

A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" with which he "must be salted" probably means "a fiery trial" to season him. (Compare Mal 3:2, &c.). The reference to salting the sacrifice is of course to that maxim of the Levitical law, that every acceptable sacrifice must be sprinkled with salt, to express symbolically its soundness, sweetness, wholesomeness, acceptability. But as it had to be roasted first, we have here the further idea of a salting with fire. In this case, "every sacrifice," in the next clause, will mean, "Every one who would be found an acceptable offering to God"; and thus the whole verse may perhaps be paraphrased as follows: "Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a salting, like the Levitical sacrifices." Another, but, as it seems to us, farfetched as well as harsh, interpretation--suggested first, we believe, by MICHAELIS, and adopted by ALEXANDER--takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of the lost not only in but by means of the fire of hell. Their reason for this is that the other interpretation changes the meaning of the "fire," and the characters too, from the lost to the saved, in these verses. But as our Lord confessedly ends His discourse with the case of His own true disciples, the transition to them in Mar 9:48 is perfectly natural; whereas to apply the preservative salt of the sacrifice to the preserving quality of hell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the unseemly jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them.

JFB: Mar 9:50 - Salt is good; but if the salt have lost his saltness Its power to season what it is brought into contact with.

Its power to season what it is brought into contact with.

JFB: Mar 9:50 - wherewith will ye season it? How is this property to be restored? See on Mat 5:13.

How is this property to be restored? See on Mat 5:13.

JFB: Mar 9:50 - Have salt in yourselves See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you.

See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you.

JFB: Mar 9:50 - and With respect to the miserable strife out of which all this discourse has sprung, in one concluding word.

With respect to the miserable strife out of which all this discourse has sprung, in one concluding word.

JFB: Mar 9:50 - have peace one with another This is repeated in 1Th 5:13.

This is repeated in 1Th 5:13.

Clarke: Mar 9:1 - There be some There be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Mat 16:27-28 (note...

There be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Mat 16:27-28 (note). See the notes there.

Clarke: Mar 9:2 - And after six days Jesus taketh with him Peter, etc. And after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on Mat 17:1 (note), e...

And after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on Mat 17:1 (note), etc

Clarke: Mar 9:2 - A high mountain A high mountain - I have conjectured, Mat 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks...

A high mountain - I have conjectured, Mat 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Caesarea Philippi to be more likely

Clarke: Mar 9:2 - Was transfigured Was transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from Luk 9:29.

Was transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from Luk 9:29.

Clarke: Mar 9:10 - And they kept that saying And they kept that saying - This verse is wanting in two MSS. and one of the Itala

And they kept that saying - This verse is wanting in two MSS. and one of the Itala

Clarke: Mar 9:10 - What the rising from the dead should mean What the rising from the dead should mean - Ὁταν εκ νεκρων αναϚῃ, When he should arise from the dead, is the reading of D, six...

What the rising from the dead should mean - Ὁταν εκ νεκρων αναϚῃ, When he should arise from the dead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerome. Griesbach approves of it. There is nothing that answers to this verse either in Matthew or Luke.

Clarke: Mar 9:12 - And how it is written And how it is written - Rather, as also it is written. Instead of και πως, And How it is written, I read καθως, As Also it is written o...

And how it is written - Rather, as also it is written. Instead of και πως, And How it is written, I read καθως, As Also it is written of the Son of man, etc. This reading is supported by AKM, seventeen others, the later Syriac in the margin, Slavonic and Armenian. Some think the propriety of adopting this reading is self-evident.

Clarke: Mar 9:15 - Were greatly amazed Were greatly amazed - Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident.

Were greatly amazed - Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident.

Clarke: Mar 9:17 - A dumb spirit A dumb spirit - That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The spirit itself could not be either deaf or ...

A dumb spirit - That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The spirit itself could not be either deaf or dumb. These are accidents that belong only to organized animate bodies. See this case explained, Mat 17:14 (note), etc.

Clarke: Mar 9:18 - Pineth away Pineth away - By these continual torments; so he was not only deaf and dumb, but sorely tortured besides.

Pineth away - By these continual torments; so he was not only deaf and dumb, but sorely tortured besides.

Clarke: Mar 9:20 - When he saw him the spirit tare him; and he fell on the ground, etc. When he saw him the spirit tare him; and he fell on the ground, etc. - When this demon saw Jesus, he had great rage, knowing that his time was short...

When he saw him the spirit tare him; and he fell on the ground, etc. - When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above.

Clarke: Mar 9:22 - If Thou canst Do any thing If Thou canst Do any thing - I have already tried thy disciples, and find they can do nothing in this case; but if thou hast any power, in mercy use...

If Thou canst Do any thing - I have already tried thy disciples, and find they can do nothing in this case; but if thou hast any power, in mercy use it in our behalf.

Clarke: Mar 9:23 - If Thou canst Believe If Thou canst Believe - This was an answer to the inquiry above. I can furnish a sufficiency of power, if thou canst but bring faith to receive it. ...

If Thou canst Believe - This was an answer to the inquiry above. I can furnish a sufficiency of power, if thou canst but bring faith to receive it. Why are not our souls completely healed? Why is not every demon cast out? Why are not pride, self-will, love of the world, lust, anger, peevishness, with all the other bad tempers and dispositions which constitute the mind of Satan, entirely destroyed? Alas! it is because we do not believe; Jesus is able; more, Jesus is willing; but we are not willing to give up our idols; we give not credence to his word; therefore hath sin a being in us, and dominion over us.

Clarke: Mar 9:24 - Lord, I believe Lord, I believe - The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Ethiopic, Gothic, and three copies of the Itala....

Lord, I believe - The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Ethiopic, Gothic, and three copies of the Itala. Griesbach leaves it out. The omission, I think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that authority which he doubted whether he possessed, unless we grant that he used the word κυριε after the Roman custom, for Sir

Clarke: Mar 9:24 - Help thou mine unbelief Help thou mine unbelief - That is, assist me against it. Give me a power to believe.

Help thou mine unbelief - That is, assist me against it. Give me a power to believe.

Clarke: Mar 9:25 - I charge thee I charge thee - Considerable emphasis should be laid on the pronoun: - Thou didst resist the command of my disciples, now I command thee to come out...

I charge thee - Considerable emphasis should be laid on the pronoun: - Thou didst resist the command of my disciples, now I command thee to come out. If this had been only a natural disease, for instance the epilepsy, as some have argued, could our Lord have addressed it, with any propriety, as he has done here: Thou deaf and dumb spirit, come out of him, and enter no more into him? Is the doctrine of demoniacal influence false? If so, Jesus took the most direct method to perpetuate the belief of that falsity, by accommodating himself so completely to the deceived vulgar. But this was impossible; therefore the doctrine of demoniacal influence is a true doctrine, otherwise Christ would never have given it the least countenance or support.

Clarke: Mar 9:29 - Prayer and fasting Prayer and fasting - See on Mat 17:21 (note) This demon may be considered as an emblem of deeply rooted vices, and inveterate habits, over which the...

Prayer and fasting - See on Mat 17:21 (note)

This demon may be considered as an emblem of deeply rooted vices, and inveterate habits, over which the conquest is not generally obtained, but through extraordinary humiliations

This case is related by both Matthew and Luke, but it is greatly amplified in Mark’ s account, and many new circumstances related. Another proof that Mark did not abridge Matthew.

Clarke: Mar 9:30 - They - passed through Galilee They - passed through Galilee - See on Mat 17:22-27 (note).

They - passed through Galilee - See on Mat 17:22-27 (note).

Clarke: Mar 9:32 - But they understood not But they understood not - This whole verse is wanting in two MSS., in the first edition of Erasmus, and in that of Aldus. Mill approves of the omiss...

But they understood not - This whole verse is wanting in two MSS., in the first edition of Erasmus, and in that of Aldus. Mill approves of the omission. It does not appear likely, from Matthew’ s account, that three of the disciples, Peter, James, and John, could be ignorant of the reasons of Christ’ s death and resurrection, after the transfiguration; on the contrary, from the circumstances there related, it is very probable that from that time they must have had at least a general understanding of this important subject; but the other nine might have been ignorant of this matter, who were not present at the transfiguration; probably it is of these that the evangelist speaks here. See the observations on the transfiguration, Mat 17:9 (note), etc., and Mat 18:1 (note).

Clarke: Mar 9:33 - And being in the house And being in the house - That is, Peter’ s house, where he ordinarily lodged. This has been often observed before.

And being in the house - That is, Peter’ s house, where he ordinarily lodged. This has been often observed before.

Clarke: Mar 9:34 - Who should be the greatest Who should be the greatest - See on Mat 18:1-5 (note).

Who should be the greatest - See on Mat 18:1-5 (note).

Clarke: Mar 9:38 - We saw one casting out devils in thy name We saw one casting out devils in thy name - It can scarcely be supposed that a man who knew nothing of Christ, or who was only a common exorcist, co...

We saw one casting out devils in thy name - It can scarcely be supposed that a man who knew nothing of Christ, or who was only a common exorcist, could be able to work a miracle in Christ’ s name; we may therefore safely imagine that this was either one of John the Baptist’ s disciples, who, at his master’ s command, had believed in Jesus, or one of the seventy, whom Christ had sent out, Luk 10:1-7, who, after he had fulfilled his commission, had retired from accompanying the other disciples; but as he still held fast his faith in Christ, and walked in good conscience, the influence of his Master still continued with him, so that he could cast out demons as well as the other disciples

Clarke: Mar 9:38 - He followeth not us He followeth not us - This first clause is omitted by BCL, three others, Syriac, Armenian, Persic, Coptic, and one of the Itala. Some of the MSS. an...

He followeth not us - This first clause is omitted by BCL, three others, Syriac, Armenian, Persic, Coptic, and one of the Itala. Some of the MSS. and versions leave out the first; some the second clause: only one of them is necessary. Griesbach leaves out the first

Clarke: Mar 9:38 - We forbade him We forbade him - I do not see that we have any right to attribute any other motive to John than that which he himself owns - because he followed not...

We forbade him - I do not see that we have any right to attribute any other motive to John than that which he himself owns - because he followed not us - because he did not attach himself constantly to thee, as we do, we thought he could not be in a proper spirit.

Clarke: Mar 9:39 - Forbid him not Forbid him not - If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subj...

Forbid him not - If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these passages. There are some who are so outrageously wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. This also is vanity and an evil disease.

Clarke: Mar 9:40 - He that is not against us, is on our part He that is not against us, is on our part - Or rather, Whosoever is not against You, is for You. Instead of ἡμων, us, I would read ὑμω...

He that is not against us, is on our part - Or rather, Whosoever is not against You, is for You. Instead of ἡμων, us, I would read ὑμων, you, on the authority of ADSHV, upwards of forty others, Syriac, Armenian, Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, Itala, Victor, and Opt. This reading is more consistent with the context - He followed not us - well, he is not against You; and he who is not against you, in such a work, may be fairly presumed to be on your side

There is a parallel case to this mentioned in Num 11:26-29, which, for the elucidation of this passage, I will transcribe. "The Spirit rested upon Eldad and Medad, and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua, the servant of Moses, said, My lord Moses, forbid them! And Moses said unto him, Enviest Thou for My sake? Would God, that all the Lord’ s people were prophets, and that the Lord would put his Spirit upon them."The reader will easily observe that Joshua and John were of the same bigoted spirit; and that Jesus and Moses acted from the spirit of candour and benevolence. See the notes on Num 11:25-29 (note).

Clarke: Mar 9:41 - A cup of water to drink A cup of water to drink - See the notes on Mat 10:42; Mat 18:6-8.

A cup of water to drink - See the notes on Mat 10:42; Mat 18:6-8.

Clarke: Mar 9:43-48 - Thy hand - foot - eye - cause thee to offend; Thy hand - foot - eye - cause thee to offend; - See the notes on Mat 5:29-30 (note).

Thy hand - foot - eye - cause thee to offend; - See the notes on Mat 5:29-30 (note).

Clarke: Mar 9:43 - The fire that never shall be quenched The fire that never shall be quenched - That is, the inextinguishable fire. This clause is wanting in L, three others, the Syriac, and later Persic....

The fire that never shall be quenched - That is, the inextinguishable fire. This clause is wanting in L, three others, the Syriac, and later Persic. Some eminent critics suppose it to be a spurious reading; but the authorities which are for it, are by no means counterbalanced by those which are against it. The same clause in Mar 9:45, is omitted in BCL, seven others, Syriac, later Persic, Coptic, and one Itala. Eternal fire is the expression of Matthew.

Clarke: Mar 9:49 - For every one shall be salted with fire For every one shall be salted with fire - Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex B...

For every one shall be salted with fire - Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex Bezae, and some other MSS., have omitted the first clause; and several MSS. keep the first, and omit the last clause - and every sacrifice shall be salted with salt. There appears to be an allusion to Isa 66:24. It is generally supposed that our Lord means, that as salt preserves the flesh with which it is connected from corruption, so this everlasting fire, το πυρ το ασβεστον, this inconsumable fire, will have the property, not only of assimilating all things cast into it to its own nature, but of making them inconsumable like itself

Scaliger supposes, that instead of πας πυρι, πασα πυρια, every sacrifice (of flour) should be read, "Every sacrifice (of flour) shall be salted, and every burnt offering shall be salted."This, I fear, is taking the text by storm. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul, in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old Trapp’ s note on the place pleases me as much as any I have seen: - "The Spirit, as salt, must dry up those bad humours in us which breed the never-dying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire."Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following may be considered as a parallel text: - Every thing that may abide the fire, ye shalt make go through the fire, and it shall be clean; and all that abideth not the fire, ye shall make go through the water, Num 31:23. Ye, disciples, are the Lord’ s sacrifice; ye shall go through much tribulation, in order to enter into my kingdom: but ye are salted, ye are influenced by the Spirit of God, and are immortal till your work is done; and should ye be offered up, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this Spirit shall preserve all who believe on me from the corruption of sin, and from eternal perdition. That converts to God are represented as his offering, see Isa 66:20, the very place which our Lord appears to have here in view

If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; they are burned without being consumed; they are sacrificed without being sanctified - are salted with the fire of hell, as eternal victims of the Divine Justice. We must of necessity be sacrificed to God, after one way or other, in eternity; and we have now the choice either of the unquenchable fire of his justice, or of the everlasting flame of his love. Quesnel.

Clarke: Mar 9:50 - If the salt have lost his saltness If the salt have lost his saltness - See on Mat 5:13 (note)

If the salt have lost his saltness - See on Mat 5:13 (note)

Clarke: Mar 9:50 - Have salt in yourselves Have salt in yourselves - See that ye have at all times the preserving principle of Divine grace in your hearts, and give that proof of it which wil...

Have salt in yourselves - See that ye have at all times the preserving principle of Divine grace in your hearts, and give that proof of it which will satisfy your own minds, and convince or silence the world: live in brotherly kindness and peace with each other: thus shall all men see that you are free from ambition, (see Mar 9:34), and that you are my disciples indeed. That it is possible for the salt to lose its savor, and yet retain its appearance in the most perfect manner, see proved on the note on Mat 5:13 (note).

Calvin: Mar 9:14 - NO PHRASE As Mark is more full, and explains the circumstances very minutely, we shall follow the order of his narrative. And first he points out clearly the r...

As Mark is more full, and explains the circumstances very minutely, we shall follow the order of his narrative. And first he points out clearly the reason why Christ uses a harshness so unusual with him, when he exclaims that the Jews, on account of their perverse malice, do not deserve to be any longer endured. We know how gently he was wont to receive them, even when their requests were excessively importunate. 486 A father here entreats in behalf of an only son, the necessity is extremely urgent, and a modest and humble appeal is made to the compassion of Christ. Why then does he, contrary to his custom, break out suddenly into passion, and declare that they can be endured no longer? As the narrative of Matthew and Luke does not enable us to discover the reason of this great severity, some commentators have fallen into the mistake of supposing that this rebuke was directed either against the disciples, or against the father of the afflicted child. But if we duly consider all the circumstances of the case, as they are related by Mark, there will be no difficulty in arriving at the conclusion, that the indignation of Christ was directed against the malice of the scribes, and that he did not intend to treat the ignorant and weak with such harshness.

During Christ’s absence, a lunatic child had been brought forward. The scribes, regarding this as a plausible occasion for giving annoyance, seized upon it eagerly, and entreated the disciples that, if they had any power, they would exercise it in curing the child. It is probable that the disciples made an attempt, and that their efforts were unavailing; upon which the scribes raise the shout of victory, and not only ridicule the disciples, but break out against Christ, as if in their person his power had been baffled. It was an extraordinary display of outrageous impiety united with equally base ingratitude, maliciously to keep out of view so many miracles, from which they had learned the amazing power of Christ; for they manifestly endeavored to extinguish the light which was placed before their eyes. With good reason, therefore, does Christ exclaim that they could no longer be endured, and pronounce them to be an unbelieving and perverse nation; for the numerous proofs which they had formerly beheld ought at least to have had the effect of preventing them from seeking occasion of disparagement. 487

Mar 9:14. He saw a great multitude around them. The disciples were, no doubt, held up to public gaze, as the enemies of the truth are wont, on occasions of triumph, to assemble a crowd about a trifle. The scribes had made such a noise about it, as to draw down on the disciples the ridicule of many persons. And yet it appears that there were some who were not ill disposed; for, as soon as they see Jesus, they salute him; and even the insolence of the scribes is restrained by his presence, for, when they are asked what is the matter in dispute, they have not a word to say.

Calvin: Mar 9:17 - Master, I have brought to thee my son 17.Master, I have brought to thee my son Matthew describes a different sort of disease from what is described by Mark, for he says that the man was ...

17.Master, I have brought to thee my son Matthew describes a different sort of disease from what is described by Mark, for he says that the man was lunatic But both agree as to these two points, that he was dumb, and that at certain intervals he became furious. The term lunatic is applied to those who, about the waning of the moon, are seized with epilepsy, or afflicted with giddiness. I do not admit the fanciful notion of Chrysostom, that the word lunatic was invented by a trick of Satan, in order to throw disgrace on the good creatures of God; for we learn from undoubted experience, that the course of the moon affects the increase or decline of these diseases. 488 And yet this does not prevent Satan from mixing up his attacks with natural means. I am of opinion, therefore, that the man was not naturally deaf and dumb, but that Satan had taken possession of his tongue and ears; and that, as the weakness of his brain and nerves made him liable to epilepsy, Satan availed himself of this for aggravating the disease. The consequence was, that he was exposed to danger on every hand, and was thrown into violent convulsions, which left him lying on the ground, in a fainting state, and like a dead man.

Let us learn from this how many ways Satan has of injuring us, were it not that he is restrained by the hand of God. Our infirmities both of soul and body, which we feel to be innumerable, are so many darts with which Satan is supplied for wounding us. We are worse than stupid, if a condition so wretched does not, arouse us to prayer. But in this we see also an amazing display of the goodness of God, that, though we are liable to such a variety of dangers, 489 he surrounds us with his protection; particularly if we consider with what eagerness our enemy is bent on our destruction. We ought also to call to remembrance the consoling truth, that Christ has come to bridle his rage, and that we are safe in the midst of so many dangers, because our diseases are effectually counteracted by heavenly medicine.

We must attend also to the circumstance of the time. The father replies, that his son had been subject to this grievous disease from his infancy. If Satan was permitted to exert his power, to such an extent, on a person of that tender age, what reason have not we to fear, who are continually exposing ourselves by our crimes to deadly strokes, who even supply our enemy with darts, and on whom he might justly be permitted to spend his rage, if it were not kept under restraint by the astonishing goodness of God?

Calvin: Mar 9:20 - And as soon as he saw him Mar 9:20.And as soon as he saw him That the devil should rage with more than ordinary cruelty against the man, when he is brought to Christ, ought not...

Mar 9:20.And as soon as he saw him That the devil should rage with more than ordinary cruelty against the man, when he is brought to Christ, ought not to excite surprise; for in proportion as the grace of Christ is seen to be nearer at hand, and acts more powerfully, the fury of Satan is the more highly excited. The presence of Christ awakens him like the sound of a trumpet. He raises as violent a storm as he can, and contends with all his might. We ought to be prepared beforehand with such meditations, that our faith may not be disturbed, when the approach of the grace of Christ is met by more than ordinary violence on the part of our enemy. Nor ought we to lose sight of another point, that the true commencement of our cure is, when our affliction is so heavy that we are almost at the point of death. It must also be taken into account that, by means of the furious attack of Satan, our Lord lights a torch to cause his grace to be seen; for, when the spectators were appalled at the dreadful spectacle, the display of the power of Christ, which immediately followed, was more distinctly perceived.

Calvin: Mar 9:21 - From a child 21.From a child Hence we infer that this punishment was not inflicted on account of the sins of the individual, but was a secret judgment of God. Tru...

21.From a child Hence we infer that this punishment was not inflicted on account of the sins of the individual, but was a secret judgment of God. True indeed, even infants, as soon as they have come out of the womb, are not innocent in the sight of God, or free from guilt; but God’s chastisements have sometimes hidden causes, and are intended to try our obedience. We do not render to God the honor which is due to Him, unless with reverence and modesty we adore His justice, when it is concealed from us. Whoever wishes to obtain more full information on this point, may consult my Commentary on these words, Neither hath this man sinned, nor his parents, (Joh 9:3.)

Calvin: Mar 9:22 - If thou canst do any thing, have compassion on us, and help us 22.If thou canst do any thing, have compassion on us, and help us We see how little honor he renders to Christ; for, supposing him to be some prophet...

22.If thou canst do any thing, have compassion on us, and help us We see how little honor he renders to Christ; for, supposing him to be some prophet, whose power was limited, he approaches to him with hesitation. On the other hand, the first foundation of faith is, to embrace the boundless power of God; and the first step to prayer is, to raise it above all opposition by the firm belief that our prayers are not in vain. As this man did not suppose Christ to be at all different from other men, his false opinion is corrected; for our faith must be so formed as to be capable and prepared for receiving the desired favor. In his reply Christ does not administer a direct reproof, but indirectly reminding the man of what he had said amiss, points out to him his fault, and informs him how a remedy may be obtained.

Calvin: Mar 9:23 - If thou canst believe // All things are possible to him that believeth 23.If thou canst believe “You ask me,” says he, “to aid you as far as I can; but you will find in me an inexhaustible fountain of power, provid...

23.If thou canst believe “You ask me,” says he, “to aid you as far as I can; but you will find in me an inexhaustible fountain of power, provided that the faith which you bring be sufficiently large.” Hence may be learned a useful doctrine, which will apply equally to all of us, that it is not the Lord that prevents his benefits from flowing to us in large abundance, but that it must be attributed to the narrowness of our faith, that it comes to us only in drops, and that frequently we do not feel even a drop, because unbelief shuts up our heart. It is an idle exercise of ingenuity to prove Christ’s meaning to be, that a man can believe of himself: for nothing more was intended than to throw back on men the blame of their poverty, whenever they disparage the power of God by their unbelief.

All things are possible to him that believeth Christ undoubtedly intended to teach that the fullness of all blessings has been given to us by the Father, and that every kind of assistance must be expected from him alone in the same manner as we expect it from the hand of God. “Only exercise,” says he, “a firm belief, and you will obtain.” In what manner faith obtains any thing for us we shall immediately see.

Calvin: Mar 9:24 - Lord, I believe 24.Lord, I believe He declares that he believes, and yet acknowledges himself to have unbelief These two statements may appear to contradict each ...

24.Lord, I believe He declares that he believes, and yet acknowledges himself to have unbelief These two statements may appear to contradict each other, but there is none of us that does not experience both of them in himself. As our faith is never perfect, it follows that we are partly unbelievers; but God forgives us, and exercises such forbearance towards us, as to reckon us believers on account of a small portion of faith. It is our duty, in the meantime, carefully to shake off the remains of infidelity which adhere to us, to strive against them, and to pray to God to correct them, and, as often as we are engaged in this conflict, to fly to him for aid. If we duly inquire what portion has been bestowed on each, it will evidently appear that there are very few who are eminent in faith, few who have a moderate portion, and very many who have but a small measure.

Calvin: Mar 9:38 - Master, we saw one Mar 9:38.Master, we saw one Hence it is evident that the name of Christ was at that time so celebrated, that persons who were not of the number of h...

Mar 9:38.Master, we saw one Hence it is evident that the name of Christ was at that time so celebrated, that persons who were not of the number of his intimate disciples used that name, or perhaps even abused it, for I will not venture to avouch any thing on this point as certain. It is possible that he who is here mentioned had embraced the doctrine of Christ, and betaken himself to the performance of miracles with no bad intention; but as Christ bestowed this power on none but those whom he had chosen to be heralds of his Gospel, I think that he had rashly taken, or rather seized upon, this office. Now though he was wrong in making this attempt, and in venturing to imitate the disciples without receiving a command to do so, yet his boldness was not without success: for the Lord was pleased, in this way also, to throw luster around his name, 585 as he sometimes does by means of those of whose ministry he does not approve as lawful. It is not inconsistent with this to say, that one who was endued with special faith followed a blind impulse, and thus proceeded inconsiderately to work miracles.

I now come to John and his companions. They say that they forbade a man to work miracles Why did they not first ask whether or not he was authorized? For now being in a state of doubt and suspense, they ask the opinion of their Master. Hence it follows, that they had rashly taken on themselves the right to forbid; and therefore every man who undertakes more than he knows that he is permitted to do by the word of God is chargeable with rashness. Besides, there is reason to suspect the disciples of Christ of ambition, because they are anxious to maintain their privilege and honor. For how comes it that they all at once forbid a man who is unknown to them to work miracles, but because they wish to be the sole possessors of this right? For they assign the reason, that he followeth not Christ; as much as to say, “He is not one of thy associates, as we are: why then shall he possess equal honor?”

Calvin: Mar 9:39 - Forbid him not 39.Forbid him not Christ did not wish that he should be forbidden; not that he had given him authority, or approved of what he did, or even wished h...

39.Forbid him not Christ did not wish that he should be forbidden; not that he had given him authority, or approved of what he did, or even wished his disciples to approve of it, but because, when by any occurrence God is glorified, we ought to bear with it and rejoice. Thus Paul, (Phi 1:18,) though he disapproves of the dispositions of those who used the Gospel as a pretense for aggrandizing themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We must attend also to the reason which is added, that it is impossible for any man who works miracles in the name of Christ to speak evil of Christ, and therefore this ought to be reckoned as gain; for hence it follows, that if the disciples had not been more devoted to their own glory than anxious and desirous to promote the glory of their Master, they would not have been offended when they saw that glory heightened and enlarged in another direction. And yet Christ declares that we ought to reckon as friends those who are not open enemies.

Calvin: Mar 9:40 - For he who is not against us is for us 40.For he who is not against us is for us He does not enjoin us to give a loose rein to rash men, and to be silent while they intermeddle with this a...

40.For he who is not against us is for us He does not enjoin us to give a loose rein to rash men, and to be silent while they intermeddle with this and the other matter, according to their own fancy, and disturb the whole order of the Church: for such licentiousness, so far as our calling allows, must be restrained. He only affirms that they act improperly, who unseasonably prevent the kingdom of God from being advanced by any means whatever. And yet he does not acknowledge as his disciples, or reckon as belonging to his flock, those who hold an intermediate place between enemies and friends, but means that,. so far as they do no harm, they are useful and profitable: for it is a proverbial saying, which reminds us that we ought not to raise a quarrel till we are constrained.

Calvin: Mar 9:49 - Every man shall be salted with fire Mar 9:49.Every man shall be salted with fire I have connected these words of Mark with the passage in Matthew which we have just considered: not that ...

Mar 9:49.Every man shall be salted with fire I have connected these words of Mark with the passage in Matthew which we have just considered: not that I look upon them to have altogether the same meaning, or to have been spoken at the same place and time, but rather to enable the reader to understand better, by means of comparison, the different applications of the same sentence. According to Mark’s narrative, our Lord, having spoken of eternal fire, (Mar 9:48,) exhorts his own people, on the contrary, to offer themselves now to God to be seasoned with fire and salt, that they may be devoted sacrifices, 379 and that they may not draw upon themselves, by their sins, that fire which is never extinguished. To be salted with fire is an incorrect phrase; but as salt and fire possess the same quality of purifying and refining, Christ applied the same term to both. Such was the occasion on which this sentiment was uttered. It was, that believers may not refuse to be purified by fire and salt; since, without this seasoning, they cannot be holy to God. He alludes to an enactment of the Law:

“Every oblation of thy meat-offering shalt thou season with salt, neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with all thine offerings thou shalt offer salt,”
(Lev 2:13.)

But now he shows, that believers are salted by the word of the Gospel, that they may be sanctified.

He next adds, salt is good This extends generally to all, whom God has once been pleased to season with his own word. He exhorts them to retain always their savor. To give the name of salt to what is salted is rather a harsh metaphor, but it creates no doubt as to the meaning. When men have lost, by their carelessness, that savor which they obtained by the grace of God, there is no farther remedy. Those who lose their faith, by which they were consecrated to God, and become without savor, are in a desperate condition: for the good savor cannot be acquired by any other seasoning. Besides, those who have become corrupted, by making void the grace of God, are worse than unbelievers, as salt spoils the land and the dunghill

Calvin: Mar 9:50 - Have salt in yourselves Mar 9:50.Have salt in yourselves This word may be taken in a different sense from what it had in the former verse, as meaning that seasoning of good o...

Mar 9:50.Have salt in yourselves This word may be taken in a different sense from what it had in the former verse, as meaning that seasoning of good odor, which is obtained by faith, or rather the wisdom of the Spirit. When Paul enjoins, “Let your speech be always with grace, seasoned with salt,” (Col 4:6,) he means, that we ought to be holy, and purified from all profane follies and corruptions, and filled with spiritual grace, which edifies all who hear it, and diffuses over them its sweet odor. If this exposition is adopted, it may be necessary to understand the latter clause as referring to the mutual peace, which is promoted by that salt. Yet, as it is more probable, that this last sentence depends on the former discourse, I think that Christ is exhorting his own people to maintain the rigor of faith, which may serve also to purify others. “You must do your endeavor, not only to be salted within, but likewise to salt others.” But as salt bites by its sharpness, he immediately admonishes them to regulate the seasoning in such a manner, that peace may be preserved entire with one another

Defender: Mar 9:1 - kingdom of God The fact that Matthew, Mark and Luke all record this remarkable promise immediately before the experience of Peter, James and John on the mount of tra...

The fact that Matthew, Mark and Luke all record this remarkable promise immediately before the experience of Peter, James and John on the mount of transfiguration indicates that they understood the experience to be the fulfillment of the promise. In effect, the three disciples were translated in a vision (Mat 17:9) to the glory of the future kingdom (see notes on Mat 17:3, Mat 17:5, Mat 17:8)."

Defender: Mar 9:10 - questioning Not even these three disciples in Christ's innermost circle ever really understood His repeated prophecies concerning His coming death and resurrectio...

Not even these three disciples in Christ's innermost circle ever really understood His repeated prophecies concerning His coming death and resurrection until they had actually been accomplished (Mar 9:30-32). John was the first really to comprehend (Joh 20:8)."

Defender: Mar 9:13 - written of him Since neither of the Old Testament prophecies of the coming of John the Baptist predict his rejection and martyrdom (Isa 40:3, Mal 3:1), this statemen...

Since neither of the Old Testament prophecies of the coming of John the Baptist predict his rejection and martyrdom (Isa 40:3, Mal 3:1), this statement ("it is written of him") must refer only to the phrase "is indeed come." John came as a herald of Elijah's future coming but not as the complete fulfillment of Malachi's prophecy (Mal 4:5), for Christ also said that Elijah was still to come, even after John had died (Mat 17:11; see notes on Mat 17:10-12)."

Defender: Mar 9:24 - help thou mine unbelief This is a remarkable statement of faith, to which the Lord responded. This indicates that Christ recognizes that faith itself must be given by God (Ep...

This is a remarkable statement of faith, to which the Lord responded. This indicates that Christ recognizes that faith itself must be given by God (Eph 2:8, Eph 2:9) and welcomes not only our prayer of faith but also our earnest prayer for more faith."

Defender: Mar 9:29 - prayer and fasting The words "and fasting" were apparently dropped (or possibly added) from (or to) the original account since a few of the ancient manuscripts do not ha...

The words "and fasting" were apparently dropped (or possibly added) from (or to) the original account since a few of the ancient manuscripts do not have them. In any case, the Lord was stressing that this type of continuing demonic possession, combined with actual illness (probably epilepsy, combined with deafness and dumbness), was extremely difficult and required intense prayer. Fasting would almost inevitably accompany such single-minded prayer. Christ Himself, being the unlimited, omnipotent Creator, could respond instantly to the father's earnest faith and sincere desire for stronger faith."

Defender: Mar 9:41 - in my name Anything sincerely done in the name of Christ (thereby indicating faith in all His name implies), even if not done with the structure of an approved c...

Anything sincerely done in the name of Christ (thereby indicating faith in all His name implies), even if not done with the structure of an approved church or other organization, merits the approval of Christ."

Defender: Mar 9:48 - worm dieth not Jesus often spoke warnings of hell, with this entire passage (Mar 9:42-50) being a prime example. The undying worm indicates never-ending disintegrati...

Jesus often spoke warnings of hell, with this entire passage (Mar 9:42-50) being a prime example. The undying worm indicates never-ending disintegration and the unquenchable fire indicates eternal suffering, however they may be implemented. The contemplation of such a future ought to drive men to "flee from the wrath to come" (Mat 3:7), but instead it often impels them to even more adamant unbelief. Nevertheless, it was their very Creator who was here issuing the warning."

TSK: Mar 9:1 - That // taste // the kingdom That : Mat 16:28; Luk 9:27 taste : Luk 2:26; Joh 8:51, Joh 8:52; Heb 2:9 the kingdom : Mat 24:30, Mat 25:31; Luk 22:18, Luk 22:30; Joh 21:23; Act 1:6,...

TSK: Mar 9:2 - after // Peter // an high // transfigured after : Mat 17:11-13; Luk 9:28-36 Peter : Mar 5:37, Mar 14:33; 2Co 13:1 an high : Exo 24:13; 1Ki 18:42, 1Ki 18:33; Mat 14:13; Luk 6:12 transfigured : ...

TSK: Mar 9:3 - his raiment // exceeding // no his raiment : Psa 104:1, Psa 104:2; Dan 7:9; Mat 28:3; Act 10:30 exceeding : Psa 51:7, Psa 68:14; Isa 1:18; Rev 7:9, Rev 7:14, Rev 19:18 no : Mal 3:2,...

TSK: Mar 9:4 - appeared // Elias // Moses appeared : Mat 11:13, Mat 17:3, Mat 17:4; Luk 9:19, Luk 9:30,Luk 9:31, Luk 24:27, Luk 24:44; Joh 5:39, Joh 5:45-47; Act 3:21-24; 1Pe 1:10-12; Rev 19:1...

appeared : Mat 11:13, Mat 17:3, Mat 17:4; Luk 9:19, Luk 9:30,Luk 9:31, Luk 24:27, Luk 24:44; Joh 5:39, Joh 5:45-47; Act 3:21-24; 1Pe 1:10-12; Rev 19:10

Elias : Moses was the founder of the Jewish polity, and Elias the most zealous reformer and prophet of the Jewish church; and their presence implied that the ministry of Christ was attested by the law and the prophets. 2Ki 2:11, 2Ki 2:12, Elijah

Moses : Deu 34:5, Deu 34:6

TSK: Mar 9:5 - it is it is : Exo 33:17-23; Psa 62:2, Psa 62:3, Psa 84:10; Joh 14:8, Joh 14:9, Joh 14:21-23; Phi 1:23; 1Jo 3:2; Rev 22:3, Rev 22:4

TSK: Mar 9:6 - -- Mar 16:5-8; Dan 10:15-19; Rev 1:17

TSK: Mar 9:7 - a cloud // This // hear a cloud : Exo 40:34; 1Ki 8:10-12; Psa 97:2; Dan 7:13; Mat 17:5-7, Mat 26:64; Luk 9:34-36; Act 1:9; Rev 1:7 This : Mar 1:11; Psa 2:7; Mat 3:17, Mat 26:...

TSK: Mar 9:8 - -- Luk 9:36, Luk 24:31; Act 8:39, Act 8:40, Act 10:16

TSK: Mar 9:9 - he charged // till he charged : Mar 5:43, Mar 8:29, Mar 8:30; Mat 12:19, Mat 17:9 till : Mar 9:30,Mar 9:31, Mar 8:31, Mar 10:32-34; Mat 12:40, Mat 16:21, Mat 27:63; Luk ...

TSK: Mar 9:10 - they // what they : Gen 37:11; Luk 2:50,Luk 2:51, Luk 24:7, Luk 24:8; Joh 16:17-19 what : Mar 9:32; Mat 16:22; Luk 18:33, Luk 18:34, Luk 24:25-27; Joh 2:19-22, Joh...

TSK: Mar 9:11 - -- Mar 9:4; Mal 3:1, Mal 4:5; Mat 11:14, Mat 17:10,Mat 17:11

TSK: Mar 9:12 - restoreth // he must // set restoreth : Mar 1:2-8; Isa 40:3-5; Mal 4:6; Mat 3:1-12, 11:2-18; Luk 1:16, Luk 1:17, Luk 1:76, Luk 3:2-6; John 1:6-36, Joh 3:27-30 he must : Psa. 22:1...

TSK: Mar 9:13 - Elias // and they Elias : Mat 11:14, Mat 17:12, Mat 17:13; Luk 1:17 and they : Mar 6:14-28; Mat 14:3-11; Luk 3:19, Luk 3:20; Act 7:52

TSK: Mar 9:14 - when // the scribes when : Mat 17:14-21; Luk 9:37 the scribes : Mar 2:6, Mar 11:28, Mar 12:14; Luk 11:53, Luk 11:54; Heb 12:3

TSK: Mar 9:15 - were were : Mar 9:2, Mar 9:3; Exo 34:30

TSK: Mar 9:16 - What // with them What : Mar 8:11; Luk 5:30-32 with them : or, among yourselves

What : Mar 8:11; Luk 5:30-32

with them : or, among yourselves

TSK: Mar 9:17 - I // a dumb I : Mar 5:23, Mar 7:26, Mar 10:13; Mat 17:15; Luk 9:38; Joh 4:47 a dumb : Mar 9:25; Mat 12:22; Luk 11:14

TSK: Mar 9:18 - teareth him // he foameth // gnasheth // and they teareth him : or, dasheth him, Mar 9:26; Mat 15:22; Luk 9:39 he foameth : As these symptoms accord very much with those of epileptic persons, some hav...

teareth him : or, dasheth him, Mar 9:26; Mat 15:22; Luk 9:39

he foameth : As these symptoms accord very much with those of epileptic persons, some have ventured to assert that it was no real possession; but the evangelist expressly affirms that he had a ""dumb spirit""which tare him, that our Lord charged him to ""come out of him,""etc. Mar 9:20; Jud 1:13

gnasheth : Job 16:9; Psa 112:10; Mat 8:12; Act 7:54

and they : Mar 9:28, Mar 9:29, Mar 11:23; 2Ki 4:29-31; Mat 17:16, Mat 17:19-21; Luk 9:40

TSK: Mar 9:19 - O faithless O faithless : Mar 16:14; Num 14:11, Num 14:22, Num 14:27, Num 32:13, Num 32:14; Deu 32:20; Psa 78:6-8, Psa 78:22, Psa 106:21-25; Mat 17:17; Luk 9:41, ...

TSK: Mar 9:20 - the spirit the spirit : Mar 9:18, Mar 9:26, Mar 1:26, Mar 5:3-5; Job 1:10-12, Job 2:6-8; Luk 4:35, Luk 8:29, Luk 9:42; Joh 8:44; 1Pe 5:8

TSK: Mar 9:21 - How How : Mar 5:25; Job 5:7, Job 14:1; Psa 51:5; Luk 8:43, Luk 13:16; Joh 5:5, Joh 5:6, Joh 9:1, Joh 9:20,Joh 9:21; Act 3:2, Act 4:22, Act 9:33, Act 14:8

TSK: Mar 9:22 - if // have if : Mar 1:40-42; Mat 8:2, Mat 8:8, Mat 8:9, Mat 9:28, Mat 14:31 have : Mar 5:19; Mat 15:22-28, Mat 20:34; Luk 7:13

TSK: Mar 9:23 - If If : Mar 11:23; 2Ch 20:20; Mat 17:20, Mat 21:21, Mat 21:22; Luk 17:6; Joh 4:48-50, Joh 11:40; Act 14:9; Heb 11:6

TSK: Mar 9:24 - with // help with : 2Sa 16:12 *marg. 2Ki 20:5; Psa 39:12, Psa 126:5; Jer 14:17; Luk 7:38, Luk 7:44; Act 10:19, Act 10:31; 2Co 2:4; 2Ti 1:4; Heb 5:7, Heb 12:17 help...

TSK: Mar 9:25 - he rebuked // thou // I charge he rebuked : Mar 1:25-27, Mar 5:7, Mar 5:8; Zec 3:2; Mat 17:18; Luk 4:35, Luk 4:41, Luk 9:42; Jud 1:9 thou : If this had been only a natural disease, ...

he rebuked : Mar 1:25-27, Mar 5:7, Mar 5:8; Zec 3:2; Mat 17:18; Luk 4:35, Luk 4:41, Luk 9:42; Jud 1:9

thou : If this had been only a natural disease, as some have contended, could our Lord with any propriety have thus addressed it? If the demoniacal possession had been false, or merely a vulgar error, would our Lord, the Revealer of truth, have thus established falsehood, sanctioned error, or encouraged deception, by teaching men to ascribe effects to the malice and power of evil spirits, which they had no agency in producing? Impossible! Such conduct is utterly unworthy the sacred character of the Redeemer. Isa 35:5, Isa 35:6; Mat 9:32, Mat 9:33, Mat 12:22; Luk 11:14

I charge : Luk 8:29; Act 16:18

TSK: Mar 9:26 - cried cried : Mar 9:18, Mar 9:20, Mar 1:26; Exo 5:23; Rev 12:12

TSK: Mar 9:27 - -- Mar 1:31, Mar 1:41, Mar 5:41, Mar 8:23; Isa 41:13; Act 3:7, Act 9:41

TSK: Mar 9:28 - asked // Why asked : Mar 4:10,Mar 4:34; Mat 13:10,Mat 13:36, Mat 15:15 Why : Mat 17:19, Mat 17:20

TSK: Mar 9:29 - This // by prayer // fasting This : Mat 12:45; Luk 11:26 by prayer : 1Ki 17:20-22; 2Ki 4:33, 2Ki 4:34; Mat 17:21; Act 9:40,Act 9:41; 2Co 12:8; Eph 6:18; Jam 5:15 fasting : Dan 9:3...

TSK: Mar 9:30 - through // he through : Mat 27:22, Mat 27:23 he : Mar 6:31, Mar 6:32

TSK: Mar 9:31 - The Son The Son : Mar 9:12, Mar 8:31; Mat 16:21, Mat 20:18, Mat 20:19, Mat 20:28, Mat 21:38, Mat 21:39, Mat 26:2; Luk 9:44, Luk 18:31-33; Luk 24:26, Luk 24:44...

TSK: Mar 9:32 - they // were they : Mar 9:10; Luk 2:50, Luk 9:45, Luk 18:34, Luk 24:45 were : Mar 7:18, Mar 8:17, Mar 8:18, Mar 8:33, Mar 16:14; Joh 4:27, Joh 16:19

TSK: Mar 9:33 - he came // What he came : Mat 17:24 What : Mar 2:8; Psa 139:1-4; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23

TSK: Mar 9:34 - they had they had : Mat 18:1-5, Mat 20:21-24; Luk 9:46-48, Luk 22:24-30; Rom 12:10; Phi 2:3-7; 1Pe 5:3; 3Jo 1:9

TSK: Mar 9:35 - If If : Mar 10:42-45; Pro 13:10; Jer 45:5; Mat 20:25-28; Luk 14:10,Luk 14:11, Luk 18:14; Jam 4:6

TSK: Mar 9:36 - -- Mar 10:16; Mat 18:2, Mat 19:14, Mat 19:15

TSK: Mar 9:37 - receive one // receive me receive one : Mat 10:40-42, Mat 18:3-5, Mat 18:10, Mat 25:40; Luk 9:48 receive me : Luk 10:16; Joh 5:23, Joh 10:30, Joh 12:44, Joh 12:45, Joh 14:21-23...

TSK: Mar 9:38 - Master Master : Num 11:26-29; Luk 9:49, Luk 9:50, Luk 11:19

TSK: Mar 9:39 - Forbid // there // lightly Forbid : Mar 10:13, Mar 10:14; Mat 13:28, Mat 13:29; Phi 1:18 there : Mat 7:22, Mat 7:23; Act 19:13-16; 1Co 9:27, 1Co 13:1, 1Co 13:2 lightly : 1Co 12:...

TSK: Mar 9:40 - -- Mat 12:30; Luk 11:23

TSK: Mar 9:41 - whosoever // because whosoever : Mat 10:42, Mat 25:40 because : Joh 19:25-27; Rom 8:9, Rom 14:15; 1Co 3:23, 1Co 15:23; 2Co 10:7; Gal 3:29, Gal 5:24

TSK: Mar 9:42 - offend // it offend : Mat 18:6, Mat 18:10; Luk 17:1, Luk 17:2; Rom 14:13, Rom 15:21, Rom 16:17; 1Co 8:10-13; 1Co 10:32, 1Co 10:33; 2Co 6:3; Phi 1:10; 1Ti 5:14; 2Pe...

TSK: Mar 9:43 - if // offend thee // maimed if : Deu 13:6-8; Mat 5:29, Mat 5:30, Mat 18:8, Mat 18:9; Rom 8:13; 1Co 9:27; Gal 5:24; Col 3:5; Tit 2:12; Heb 12:1; 1Pe 2:1 offend thee : or, cause th...

TSK: Mar 9:44 - their // the fire their : Mar 9:46, Mar 9:48; Isa 66:24 the fire : Isa 33:14; Mat 3:12, Mat 25:41, Mat 25:46; 2Th 1:9; Rev 14:10,Rev 14:11, Rev 20:10,Rev 20:15, Rev 21:...

TSK: Mar 9:45 - -- Mar 9:43, Mar 9:44

TSK: Mar 9:46 - -- Luk 16:24-26

TSK: Mar 9:47 - thine // offend thee thine : Gen 3:6; Job 31:1; Psa 119:37; Mat 5:28, Mat 5:29, Mat 10:37-39; Luk 14:26; Gal 4:15; Phi 3:7, Phi 3:8 offend thee : or, cause thee to offend,...

thine : Gen 3:6; Job 31:1; Psa 119:37; Mat 5:28, Mat 5:29, Mat 10:37-39; Luk 14:26; Gal 4:15; Phi 3:7, Phi 3:8

offend thee : or, cause thee to offend, Mar 9:43 *marg.

TSK: Mar 9:48 - -- Mar 9:44, Mar 9:46

TSK: Mar 9:49 - and every and every : Lev 2:13; Eze 43:24

and every : Lev 2:13; Eze 43:24

TSK: Mar 9:50 - is good // Have salt // have peace is good : Job 6:6; Mat 5:13; Luk 14:34, Luk 14:35 Have salt : Eph 4:29; Col 4:6 have peace : Psa 34:14, Psa 133:1; Joh 13:34, Joh 13:35, Joh 15:17, Jo...

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Poole: Mar 9:1 - Till they have seen the kingdom of God come Mar 9:2-10 The transfiguration of Christ. Mar 9:11-13 He instructs his disciples concerning the coming of Elias. Mar 9:14-29 He casteth out a dumb...

Mar 9:2-10 The transfiguration of Christ.

Mar 9:11-13 He instructs his disciples concerning the coming of Elias.

Mar 9:14-29 He casteth out a dumb and deaf spirit.

Mar 9:30-32 He foretells his own death and resurrection,

Mar 9:33-37 checks the ambition of his disciples,

Mar 9:38-50 bidding them to hinder no one from working miracles in

his name, and warning them to avoid offences.

To taste of death is the same with to die, or to begin to die, or to experience death: compare with this text Psa 34:8 Luk 14:24 Joh 8:52 Heb 2:9 6:4,5 1Pe 2:3 .

Till they have seen the kingdom of God come: our evangelist addeth, with power. It cannot be meant of the day of judgment, unless in the type of it, which was in the destruction of Jerusalem, (of which many understand it), for some of the apostles, more doubtless of Christ’ s disciples, outlived the fatal ruin of that once famous city. Others understand here by the kingdom of God Christ’ s resurrection from the dead, when Christ’ s kingdom began to be fully made known, Act 10:42 .

Poole: Mar 9:2-10 - See Poole on "Mat 17:1" Ver. 2-10. Both Matthew and Luke, as well as Mark, bear record to the truth of this history: See Poole on "Mat 17:1" , and following verses to Mat ...

Ver. 2-10. Both Matthew and Luke, as well as Mark, bear record to the truth of this history:

See Poole on "Mat 17:1" , and following verses to Mat 17:9 . Our Saviour was pleased thus to fortify these three of his disciples against his passion, which they were soon to see; and also to confirm their faith as to his Divine nature. Why Moses and Elias, rather than any others, appeared, is but a curious question, of no great use to us if resolved, and not possible to be resolved. These three disciples, by this apparition, saw our Saviour owned by Moses, who gave the law, and by Elias, both of them in great repute with the Jews. The three disciples could know neither of them (dead many hundreds of years before they were in being) but by revelation: probably Christ told them who they were. What their discourse with Christ was in the general Matthew telleth us. There is no considerable thing in this evangelist’ s relation which we did not meet with in Matthew, which may supersede any further labour about it here.

Poole: Mar 9:11-13 - -- Ver. 11-13. Christ had been telling his disciples that he should suffer. The Jews had a prophecy, not only that the Messias should come, but that he ...

Ver. 11-13. Christ had been telling his disciples that he should suffer. The Jews had a prophecy, not only that the Messias should come, but that he should be cut off, but not for himself, Dan 9:26 . Only this hindered the certainty of their persuasion that Christ was he, because Elias was not yet come, whom they did expect, Mal 4:5 ; for they expected the coming of Elias in person, whereas the prophecy was to be understood of one in the spirit and power of Elias, as the angel expounded it, Luk 1:17 . They also expected that Elias, when he came, should make a great change in their world, and bring all things again into order; but still their eye was upon a secular change, and a restoring of them to that liberty of their country which they formerly enjoyed, whereas the prophecy, Mal 4:6 , is expounded by the angel, Luk 1:16,17 , And many of the children of Israel shall he turn to the Lord their God. to turn the hearts of the fathers unto the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. The disciples, being Jews, were under the prejudices of these notions about Elias, so commonly received by the doctors of their church and the generality of their people. To this our Saviour answers, The thing was true, Elias (that is, one in the spirit and power of Elias) was, according to the prophecy of Malachi, to come before the Messias; but they had overlooked him, for indeed this Elias was come, Mat 11:14 , and by his preaching the doctrine of repentance for the remission of sins had endeavoured to restore all things, that is, to make a great change in the hearts and lives of the Jews, but they had put him to death. He further telleth them, that John had told them of the Son of man, that he must suffer many things, and be set at nought. He did indeed tell them so, when he pointed to him passing by, and said, Behold the Lamb of God, which taketh away (or taketh up or beareth) the sins of the world, Joh 1:29 . So that this was no just prejudice to their believing that he was the true Messiah.

Poole: Mar 9:14-16 - -- Ver. 14-16. When Christ came down from the mountain of transfiguration to his disciples, whom he had left at the foot of the mountain, he saw a great...

Ver. 14-16. When Christ came down from the mountain of transfiguration to his disciples, whom he had left at the foot of the mountain, he saw a great multitude got together about them, and discerned some scribes (companions of the Pharisees and teachers of the law) mixing themselves with his disciples, and arguing with them. They had often attempted our Saviour to no purpose but their own shame and confusion; in his absence they fall in with his disciples, who were yet raw in the faith; over them they hope to get a great conquest. The evangelist doth not plainly tell us what the subject matter of their discourse was. Though there be no question but the scribes in this discourse pursued their design to expose and vilify Christ and his disciples, and to that purpose, taking advantage of our Saviour’ s absence, discoursed with them about many things, yet Mr. Calvin doth (not improbably) judge that a great part of their discourse was about our Saviour’ s casting out of devils, and their power in that thing derived from him, they being at the present nonplussed, and not able to exert that power in the casting out of a devil, with which one was possessed, who in our Saviour’ s absence was brought to them. That which maketh this probable is, not only that this act of our Saviour more troubled and galled them than any other, and put them to that miserable refuge, (out of which our Saviour had lately beaten them), to say, That he cast out devils by Beelzebub the prince of devils; but also that when our Saviour, coming in to the timely rescue of his disciples, asked the scribes, What question ye with them?

Poole: Mar 9:17-29 - See Poole on "Mat 17:14" Ver. 17-29. This famous history is also recorded by two other evangelists, Matthew and Luke; we have opened it in our notes on Mat 17:14-21 ; ( See ...

Ver. 17-29. This famous history is also recorded by two other evangelists, Matthew and Luke; we have opened it in our notes on Mat 17:14-21 ;

( See Poole on "Mat 17:14" , and following verses to Mat 17:21 ) and considered what Mark and Luke have to complete it. For our instruction we may learn several things from the consideration of it:

1. The great goodness of God in preserving us from the power of evil spirits, as also the daily working of his providence for our preservation. What but this kept this man from being destroyed by the fires and the waters into which he had been often thrown by the evil spirit?

2. That the shorter the devil’ s time is, the more he rageth, Mar 9:20 . This is true, both as to the devil himself, and his instruments: Rev 12:12 , The devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Thus, in the moment of conversion Christians often meet with the strongest conflicts of temptation.

3. The fault is not in Christ, but in ourselves, if we receive not that mercy from him which he hath, and which we stand in need of, and beg from him— If (saith Christ) thou canst believe.

4. God rewardeth weak faith where it is attended with a sincere desire of increase. This poor man showed a very imperfect faith in saying, If thou canst do any thing; but it being in some degree sincere, the Lord rewardeth it, though weak, he desiring an increase of it, and that God would from his goodness supply what was defective in his faith.

5. The great cures both of our bodies and souls in some cases, require more extraordinary and importunate addresses and applications unto God, more especially where evils are more inveterate. For other things relating to this history;

See Poole on "Mat 17:14" , and following verses to Mat 17:21 .

Poole: Mar 9:27 - See Poole on "Mr 9:17" See Poole on "Mr 9:17"

See Poole on "Mr 9:17"

Poole: Mar 9:30-32 - -- Ver. 30-32. Our Saviour, as the time of his suffering approached more nearly, did more frequently inculcate it to his disciples, that being forewarne...

Ver. 30-32. Our Saviour, as the time of his suffering approached more nearly, did more frequently inculcate it to his disciples, that being forewarned, they might also be forearmed against the temptation of it; and we learn from Luk 24:21 , that all was too little, for when they saw these things come to pass they began to flag as to their faith: they said, But we trusted that it had been he which should have redeemed Israel. Our Saviour

said unto them, The Son of man is delivered which is expounded by Mat 17:22,23 , The Son of man shall be betrayed. He was already delivered in the sure counsel of God, and what God hath revealed shall be done, because of the certainty of the effect, is often in Scripture spoken of as a thing already done. That phrase, Mar 9:31 , the third day, th trith hmera , expounds that other phrase which we meet with, Mar 8:31 . meta treiv hmerav , which we translate after three days, and makes the meaning of the evangelists plain to have been as we determined it.

Poole: Mar 9:31 - See Poole on "Mr 9:30 " See Poole on "Mr 9:30 "

See Poole on "Mr 9:30 "

Poole: Mar 9:32 - See Poole on "Mr 9:30 " See Poole on "Mr 9:30 "

See Poole on "Mr 9:30 "

Poole: Mar 9:33-34 - See Poole on "Mat 18:1" Ver. 33,34. This ambition of the disciples we have had occasion before to discourse of; See Poole on "Mat 18:1" . It has founded upon their mistake...

Ver. 33,34. This ambition of the disciples we have had occasion before to discourse of;

See Poole on "Mat 18:1" . It has founded upon their mistake of the true nature of the kingdom of the Messiah, which they at this time, and a long time after, (even to the time of Christ’ s ascension, as appeareth by Act 1:6 ), understood of a temporal, secular kingdom, in the administration of which he should deliver the Jews from all slavery and bondage: this made their minds so often run of dignities and places which he should, in that administration, have a power to dispose of. This made the mother of Zebedee’ s children petition for places for her two sons.

Poole: Mar 9:35-37 - If any man desire to be first, he shall be last of all // See Poole on "Mat 18:1" Ver. 35-37. Matthew’ s recital of this passage expounds Mark; he saith Christ said, Except ye be converted, and become as little children, ye s...

Ver. 35-37. Matthew’ s recital of this passage expounds Mark; he saith Christ said, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of God. And whoso shall receive one such little child in my name receiveth me. Luke also relates this passage something more shortly, but without any contradiction to what is said by the other evangelists. The sense is plain: our Saviour’ s design was to check the ambition and ignorance of his disciples, never more unseasonably showed than now, when a suffering time was so hard at hand. He at first did it by word of mouth, telling them,

If any man desire to be first, he shall be last of all the least valuable in the eyes of God, and he would have them value such a person least. Humility is that which most exalts a soul in the eyes of Christ, and setteth it highest in his esteem. But it is observable our Lord doth not say, he that is the first, but he who desireth to be first. God is a God of order, not of confusion; there can be no order without a first as well as a last. But Christians (ministers especially, for he is here speaking to the twelve) ought to be sought out for, not to seek places of preeminence and dignity: he that is first in seeking them, is usually last as to any true worth deserving them, and ought last to obtain them. Then he teacheth them humility by the type of a little child, which he setteth in the midst of them, telling them they must be like that little child, (saith Matthew,) not in all things, but in the want of ambition, in a carelessness as to the great things of this life. And whosoever entertained or showed kindness to such a one, Christ would take it as done to himself; and what kindness was showed him, reached not to him only, but to his Father who sent him. There are also other things in little children commended to us in holy writ, but this is manifestly what our Saviour here intends.

See Poole on "Mat 18:1" and following verses to Mat 18:5 .

Poole: Mar 9:38-40 - -- Ver. 38-40. Here a question arises worthy of our discussion a little: Seeing these miraculous operations were performed by a Divine power, and for su...

Ver. 38-40. Here a question arises worthy of our discussion a little: Seeing these miraculous operations were performed by a Divine power, and for such an end as the confirmation of Christ’ s Divine power, how could any one cast out devils in the name of Christ, and yet not follow him and his disciples?

1. It is apparent that this person was no enemy to Christ or his gospel, by what our Saviour saith, both in Mar 9:39 and in Mar 9:40 .

2. It is evident that the casting out of devils was no saving effect of the Holy Spirit. Christ saith, Mat 7:22 , that some should say, In thy name have we cast out devils, to whom in the day of judgment he would say, Depart from me, I know you not, ye that work iniquity.

3. It is plain that this man was no such person as Sceva’ s sons, of whom we read Act 19:14-16 , for the devils resisted them, though they also used the name of Christ.

It was a time exceedingly famous for some of the more extraordinary gifts of the Holy Ghost, and it is not to be wondered if some in this time, for the glory of God, received some crumbs of that plentiful benevolence, though they were but imperfect disciples, yet being no enemies. Caiaphas prophesied, Joh 11:51,52 ; and though I do think that the children of the Pharisees, mentioned, Mat 12:27 , as persons that cast out devils, is best interpreted of those sent out by Christ, (the twelve and the seventy), yet some are of another mind. Some think this man, though he did not follow Christ and his disciples as a constant companion, yet was one who favoured and had received the gospel; or else one of John’ s disciples, and so one who, though he was not formally joined with the followers of Christ, yet was a friend of that great Bridegroom. So as John and the rest, forbidding him, seemed to be guilty of two no small errors:

1. Envying for Christ’ s sake, as Joshua did for Moses’ s sake, Num 11:28 , as John’ s disciples did for their master’ s sake, Joh 3:26 , willing that Christ, and those whom he sent out, should have all the honour of those miraculous operations.

2. Limiting the grace of Christ to that congregation which followed Christ, and the twelve; a thing that good men are too prone unto.

How much better was the spirit of Paul, who tells us, Phi 1:15,18 , that although some preached Christ of envy and strife, yet he rejoiced, and would rejoice, that Christ was preached, whether in pretence, or in truth. Christ would have all his people of such a spirit, as not to hinder, but commend, not to envy, but to rejoice in the doing of good by any, whether they did follow him or did not. Some think that at that time it pleased God, that, for the honour of his Son Jesus Christ, he did concur with those that named his name in such miraculous operations. Sure we are that Christ reproveth John, and commandeth them not to forbid this man, giving this for a reason, That his owning the name of Christ, so far as to use it in such an operation, had at least so much kindness for him as he was no enemy, he would not curse him, nor speak evil of him; which cometh up to that of the apostle, 1Co 12:3 ,

No man speaking by the Spirit of God calleth Jesus accursed; and no man can say Jesus is the Lord, but by the Holy Ghost. For he that is not against us is on our part: if a man be not an open enemy to Christ, he ought to be presumed to be his friend, at least so far as not to be discouraged in doing a good work.

Poole: Mar 9:41 - -- We meet with the same in substance, Mat 10:42 : there the phrase is, in the name of a disciple; here it is expounded, because ye belong to Chris...

We meet with the same in substance, Mat 10:42 : there the phrase is, in the name of a disciple; here it is expounded, because ye belong to Christ. In my name; upon my account, believing you have a relation to me.

Poole: Mar 9:43-48 - -- Ver. 43-48. See Poole on "Mat 5:29" . See Poole on "Mat 5:30" , where the same things occur. Matthew only mentions the hand and the eye. All have t...

Ver. 43-48. See Poole on "Mat 5:29" . See Poole on "Mat 5:30" , where the same things occur. Matthew only mentions the hand and the eye. All have the same significance, viz. that it is better to deny ourselves in some particular satisfaction, than to hazard eternal salvation for the gratifying the appetite in it.

Poole: Mar 9:49 - -- The phrase of this text is so difficult, and the sense of it so necessary to be understood, that it hath deservedly exercised the parts of many inte...

The phrase of this text is so difficult, and the sense of it so necessary to be understood, that it hath deservedly exercised the parts of many interpreters, and given them a latitude to abound in interpretations. Those who would rightly understand it,

1. Must have a retrospection to the six verses immediately preceding, where our Lord had persuaded to the mortification of our most beloved and profitable or pleasant lust, under the notion of cutting off the right hand or foot offending, and plucking out the right eye, under the penalty of going into a fire that shall never be quenched: as also to the law, Lev 2:13 , which runs thus: And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

2. They must next consider the nature of salt and fire. It is of the nature of salt, by drying up the over much moisture in meats, to preserve them from putrefaction; and to cause smart to living flesh. And of fire, to separate things not of the same kind in compounded bodies, and also to cause pain and smart.

3. They must know, that every one in the former part of the verse is the same with every sacrifice in the latter part; for every man and woman living will, or shall, be a sacrifice to God. Godly men are not only priests, 1Pe 2:5,9 Re 1:6 5:10 , but sacrifices, Rom 12:1 .

Wicked men, though indeed they be no priests, (voluntarily giving up themselves unto God), yet they shall be sacrifices, like the sacrifice in Bozrah, Isa 34:6 , or in the north country by the river Euphrates, Jer 46:10 : see also Eze 39:17 Zep 1:7 . The saints are both priests and sacrifices. These things premised, the difficulty of the text is not great. Our Lord had been in the former verses persuading the mortification of men’ s dearest lusts, under the notions of cutting off the right hand or foot, and plucking out the right eye; and pressing this exhortation, from the eligibility of it, rather than (keeping them) to be thrust into hell, where the worm never dies, and where the fire never goeth out. Now saith he in this verse, For every one shall be salted with fire, and every sacrifice shall be salted with salt. God hath a fire, and a salt, which every man must endure. He hath a purging fire, to take away men’ s dross and tin. Some he baptizeth with the Holy Ghost, and with fire, Mat 3:11 Luk 3:16 . And he hath a consuming, tormenting fire, a fiery indignation, which shall devour the adversaries, Heb 10:27 . It is true, the Lord’ s sacred fire of his Holy Spirit will, like fire and salt, cause smart while it purgeth out our lusts, like the cutting off of a right hand or foot; but judge you whether it be not better to endure that smart than to endure hell fire, for every one must endure one of these. Yea, and every one must be salted with fire. The saints shall be seasoned with influences of grace, Eph 4:29 Col 4:6 ; and they shall by the Holy Spirit of God be preserved by faith through the power of God to salvation, till their purity of heart and holiness of life shall issue in an incorruptibility of being and blessed state, 1Co 15:52-54 . They shall be salted in or with fire, that is, preserved in or by the holy fire of God’ s Holy Spirit; (nor is salting with fire so hard a metaphor as being baptized with fire seems to be, nothing being so contrary to fire as water is); others, viz. wicked and ungodly men, who will not endure this fire, nor be salted with this salt, shall yet be salted with another fire, and with another salt, which is the fire that never goes out mentioned Mar 9:44,46,48 , which will cause them a much greater pain and smart, and in which, being separated from all their comforts and satisfactions, they shall be salted, that is (as to their beings) preserved, that they may be the objects of the eternal wrath and justice of God; for every one must go through one or the other fire, every soul must be seasoned with the one or other salt. Now judge you then whether it be not more advisable for you to be seasoned with this salt, though you indeed shall endure some smart in your acts of mortification and self-denial, than to endure hell fire, where you will be salted too, as well as burned; that is, not tormented only, but preserved in torments, so as you shall never consume, but be ever dying; for with one or other of these fires every person, every man or woman breathing, must be salted and seasoned, as of old every sacrifice was to be with salt.

Poole: Mar 9:50 - See Poole on "Mat 5:13" // Have salt in yourselves, and have peace one with another We met with the former part of this verse: See Poole on "Mat 5:13" . In that text he compared his disciples, whether preachers or others, to salt,...

We met with the former part of this verse:

See Poole on "Mat 5:13" . In that text he compared his disciples, whether preachers or others, to salt, because by their doctrine, and holy life and example, they as it were kept the world sweet. I do not see why we should not so understand him speaking here, understanding by salt, persons salted, seasoned with the knowledge of the doctrine of Christ, and who the fear and love of God. These are good. But if any appearing such, apostatize, or be lazy and inactive, what are they good for? Or what shall season them?

Have salt in yourselves, and have peace one with another Here salt is taken in a little different sense. In the former sense themselves were the salt, here they are commanded to keep salt in themselves. They could not have been salt to season others, if themselves had not first been salted with gracious habits of knowledge, faith, love, fear of God: now saith our Saviour, Keep this salt in yourselves, let not this holy fire die from the altar, take heed of losing your savour.

And have peace one with another. It is one thing in the nature of salt to unite and knit the parts of the body salted together, so as the upholding of a union and peace one with another will declare that you have salt in yourselves. By this (saith the apostle) we know we are translated from death to life, if we love the brethren. In order to which men must avoid envy, and emulation, and contests for superiority, &c.; a contest of which nature gave the first occasion of these discourses.

Lightfoot: Mar 9:1 - The kingdom of God coming in power And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the...

And he said unto them, Verily 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.   

[The kingdom of God coming in power.] In Matthew, it is the Son of man coming in his kingdom. The coming of Christ in his vengeance and power to destroy the unbelieving and most wicked nation of the Jews is expressed under these forms of speech. Hence the day of judgment and vengeance:  

I. It is called "the great and terrible day of the Lord," Act 2:20; 2Th 2:2;3.  

II. It is described as "the end of the world," Jer 4:27; Mat 24:29; etc.  

III. In that phrase, "in the last times," Isa 2:2; Act 2:17; 1Ti 4:1; 2Pe 3:3; that is, in the last times of that city and dispensation.  

IV. Thence, the beginning of the "new world," Isa 65:17; 2Pe 3:13.  

V. The vengeance of Christ upon that nation is described as his "coming," Joh 21:22; Heb 10:37; his "coming in the clouds," Rev 1:7; "in glory with the angels," Mat 24:30; etc.  

VI. It is described as the 'enthroning of Christ, and his twelve apostles judging the twelve tribes of Israel,' Mat 19:28; Luk 22:30.  

Hence this is the sense of the present place: Our Saviour had said in the last verse of the former chapter Mar 8:38, "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels," to take punishment of that adulterous and sinful generation. And he suggests, with good reason, that that his coming in glory should be in the lifetime of some that stood there.

Lightfoot: Mar 9:2 - Into a high mountain And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was t...

And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.   

[Into a high mountain.] Now your pardon, reader; I know it will be laughed at if I should doubt whether Christ were transfigured upon mount Tabor; for who ever doubted of this thing? But let me, before I give faith to the thing, reveal my doubts concerning it: and the reader, laying before his eyes some geographical map of Galilee, perhaps, when he shall have heard me, will judge more favorably of my doubting.  

I. Let him consider that Christ, in the story next going before, was in the coast of Caesarea Philippi, Mat 16:13; Mar 8:27; Luk 9:18; and, for any thing that can be gathered out of the evangelists, changed not his place before this story. Who will deny that those words, "There are some that stand here who shall not taste of death," etc., were uttered in those coasts of Caesarea Philippi? And presently the story of the transfiguration followed.  

II. Six days indeed came between: in which, you will say, Christ might travel from Caesarea Philippi to Tabor. He might, indeed: but, 1. The evangelists intimate no change from place to place, saying only this, That he led up into the mountain three of his disciples. 2. It seems, indeed, a wonder that our Saviour would tire himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that mountain; and there were mountains elsewhere where he conversed frequently. 3. Follow the footsteps of the history, and of Christ in his travel, from his transfiguration onwards. When he came down from the mountain, he healed a child possessed with a devil: and when he betook himself into the house they said, "Why could not we cast out the devil? Etc. And they departed thence, and passed through Galilee, and came to Capernaum," Mar 9:28; Mar 9:30; Mar 9:33.  

III. And now, reader, look upon the chorographical map, and how incongruous will this travelling seem! 1. From Caesarea Philippi to mount Tabor through the whole length almost of Galilee. 2. Then from mount Tabor by a course back again to Capernaum, a great part of Galilee (especially as the maps place Capernaum) being again passed over. Whereas Capernaum was in the way from Caesarea Philippi to Tabor, and there was a mountain there well known to Christ, and very much frequented by him.  

IV. So that it seems far more consonant to the history of the gospel, that Christ was transfigured in some mountain near Caesarea Philippi; perhaps that which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof Caesarea was placed.  

In that place, formerly called Dan; was the first idolatry set up, and now in the same place the eternal Son of God is shewn, both in the confession of Peter, and in the unspeakably clear and illustrious demonstration of the Messias.

Lightfoot: Mar 9:38 - We saw one casting out devils in thy name And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he follow...

And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.   

[We saw one casting out devils in thy name.] I. Without doubt he truly did this work, whosoever he were. He cast out devils truly and really, and that by the divine power; otherwise Christ had not said those things which he did, "Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me," etc.  

II. Whence then could any one that followed not Christ cast out devils? Or whence could any one that cast out devils not follow Christ?  

I answer: We suppose,  

I. That this man cast not out devils in the name of Jesus, but in the name of Christ, or Messias: and that it was not out of contempt that he followed not Jesus, but out of ignorance; namely, because he knew not yet that Jesus was the Messias.  

II. We therefore conjecture that he had been heretofore some disciple of John, who had received his baptism in the name of the Messias now speedily to come, (which all the disciples of John had) but he knew not as yet that Jesus of Nazareth was the Messias: which John himself knew not until it was revealed to him from heaven.  

III. It is probable, therefore, that God granted the gifts of miracles to some lately baptized by John, to do them in the name of the Messias; and that, to lay a plainer way for the receiving of the Messias, when he should manifest himself under the name of 'Jesus of Nazareth.'  

See Mar 9:41; In my name, because ye belong to Christ; and Mar 13:6, "Many shall come in my name"; not in the name of Jesus, but in the name of the Messias: for those false prophets assumed to themselves the name of the Messias, to bring to nought the name of Jesus. That, Joh 16:24; "Hitherto ye have asked nothing in my name," differs not much from this sense: 'The apostles poured out their prayers, and all the holy men theirs, in the name of the Messias; but ye have as yet asked nothing in my name Jesus;' etc.

Lightfoot: Mar 9:43 - Cut it off And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire th...

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:   

[Cut it off.] "Rabh Mona, in the name of R. Judah, saith, A drop of cold water in the morning [applied to the eye], and the washing of the hands and feet in the evening, is good beyond all the collyrium [eyesalve] in the whole world. For he said, The hand applied to the eye [in the morning, before washing], let it be cut off. The hand applied to the nostril, let it be cut off: the hand put to the ear, let it be cut off," etc.

Lightfoot: Mar 9:49 - For every one shall be salted with fire. // And every sacrifice shall be salted with salt For every one shall be salted with fire, and every sacrifice shall be salted with salt.   [For every one shall be salted with fire.] The g...

For every one shall be salted with fire, and every sacrifice shall be salted with salt.   

[For every one shall be salted with fire.] The great Scaliger is well chastised, and not without cause, by John Cloppenberg, because he changed the reading here into every sacrifice shall be salted. See what he saith.  

All; is not to be understood of every man, but of every one of them "whose worm dieth not," etc.  

The sense of the place is to be fetched from those words, and the sense of those words from Isa 66:24; "And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." Upon which place thus the Jews write; "'They shall go forth and look,' etc. Is not the finger of a man, if it be put into the fire, immediately burnt? But God gives power ( or being) to wicked men to receive torments." Kimchi upon the place thus: "They shall see the carcases of them full of worms, and fire burning in them": and yet the worms die not.   

The words therefore of our Saviour respect this: "Their worm dieth not, and the fire is not quenched; for every one of them shall be seasoned with fire itself, so as to become unconsumable, and shall endure for ever to be tormented, as salt preserves from corruption."  

That very learned man mentioned before called the common reading very improper. For what is it, saith he, to season with fire? Let me retort, And what is it to fire with salt? And yet that sense occurs very frequently in the Talmudists. For in them is to burn; (which it signifies properly indeed) and very frequently it is, to corrupt any thing with too much salting; so that it cannot be eaten: to be fired with salt. So in this place, to be salted with fire; that it cannot be corrupted or consumed.  

[And every sacrifice shall be salted with salt.] Here the discourse is of salting, which was done at the altar, see Lev 2:13; "In the ascent of the altar, they salted the parts of the sacrifice: and on the top of the altar they salt the handful of meal, of frankincense, of incense, and the mincha of the priests, and the mincha of the anointed priest, and the mincha of the drink-offerings, and the sacrifice of birds." Yea, the very wood is a corban of the mincha, and is to be salted.  

But in the former clause, the allusion was not to the fire of the altar, but to the fire in the valley of Hinnom, where dead carcases, bones, and other filthy things were consumed. Carcases crawl with worms; and instead of salt which secures against worms, they shall be cast into the fire, and shall be seasoned with flames, and yet the worms shall not die. But he that is a true sacrifice to God shall be seasoned with the salt of grace to the incorruption of glory.  

Our Saviour speaks in this place with Isa 66:20; They shall bring your brethren out of all the nations for a gift to the Lord, -- as the children of Israel offer their sacrifices to me with psalms in the house of the Lord. And Isa 66:24; And they shall go forth, and look upon the limbs of men that transgressed against me: for their worm shall not die, and their fire shall not be quenched; etc.  

Every sacrifice; saith our Saviour, concerning holy men seasoned with grace: so the prophet, "They shall bring your brethren for a gift to the Lord, as the children of Israel do the sacrifices."  

Shall be seasoned with fire; saith our Saviour of wicked men: in the same sense Isaiah, "They shall be in unquenchable fire, and yet their worm shall not die."  

Their fire and their worm: whose? Concerning the former, it is somewhat obscure in our Saviour's words, and so, indeed, that it is without all obscurity that he refers his words only to the words of Isaiah: but who they are in Isaiah is plain enough.

PBC: Mar 9:30 - -- Of Masters and Servants When you read this lesson (literally within a week or so of the time that Jesus will be hanged on the cross and crucified) He...

Of Masters and Servants

When you read this lesson (literally within a week or so of the time that Jesus will be hanged on the cross and crucified) He reminds the disciples that as they go to Jerusalem on this occasion it’s not just another time to go to a Jewish festival of worship. This time they’ll go back alone, He’ll be crucified. What do the disciples do? Yes, they’re overwhelmed with grief, they’re troubled, they’re disturbed but in the background when they think He isn’t listening, what happens? They start arguing among themselves about when He’s gone who’s going to be the leader. Who’s going to put on the captain’s hat, bark the orders and decide what to do and how to do it? Who’s going to be the chief to all the Indians? They’re debating and fussing with each other about who it will be. They think He’s not hearing. And, He confronts them -He doesn’t miss any conversation. He doesn’t even miss the thoughts of our minds. " What were you talking about while ago?" Well, " We’re sad you’re leaving." " No, be honest, what were you talking about?" And, then He begins to teach them the same lesson Paul teaches in Corinthians and the same lesson He teaches in Philippians. You want to be the ruler in My house? with My people? Do you want to be the greatest of all the disciples? He that is greatest among you let him be- master of all? Supervisor of all? Order-barker of all? Director of all? Let him be servant of all. That’s the master -the servant. It is not without purpose I believe that the Greek word translated " deacon" and the Greek word translated " minister" (one applies to one office in the church and the other to another office) both come from the Greek word diakonov (1249) SGreek: 1249. diakonos -a waiter on tables! A servant! If you trace the origin of the word it means " one who works in the dust." He’s so hard at work that he stirs up a dust and he just keeps working in the dust. He doesn’t stop long enough for the dust to settle and someone at the end of the plough field to applause his good performance. He’s busy working and he keeps working in the dust. That’s his job. That’s his assignment. That model is the church’s leadership. In 1Pe 5:1-14, Peter’s an old man and says that the elders that are among you (I’m an elder too at this point in my life) and I’m telling you who are old and wise in the faith " You feed the church of God which is among you" {1Pe 5:2} But, how do you feed it? Not, as being Lord’s over God’s heritage but as being examples in it. {1Pe 5:3} How do you lead? You lead by example. When Paul gives the qualifications of the ministry to Timothy and Titus in the pastoral epistles, he says that the man who fills either the office of deacon or pastor must be one who rules his own house well, for if he doesn’t rule his own house well, how shall he rule the house of God? Somebody says " Well preacher that sounds like a contradiction." No, look up the meaning of the word translated " rule." It carries the idea of standing before and setting an example. A man in his own home who plays the role of a despot or an angry judge and law-enforcer will take the same role in leadership in the church, an attitude that should disqualify him. I didn’t always have this view, but I do today, and I have vowed to myself that I will never lay hands on a man for the office of deacon or elder until I have a private conversation with him or in some way learn how he leads his family. I know scripture says " Spare the rod and spoil the child" but it says " child." In Jewish culture when a child reached age 13, he was viewed as an adult and with all the passages in Proverbs included, it is my firm conviction that physical spanking should be used with measured caution, and probably not at any time administered after the child reaches school age. And a parent who does this out of personal frustration and anger when a child is 10 or 12 or 15 years of age will probably do the same thing as he leads or tries to lead another group of people; this is not allowed in the house of God. That’s the point. What’s the man to do? What’s Pauls point in saying how he leads his family is how he will lead the church? So, if he doesn’t lead his family by gentle example and winsome grace, he has no business being appointed to leadership in the church. Interesting isn’t it? If he wants to be a despot at home, let him be a despot at home, but don’t put him in an office in the church. He’ll try to be a despot in the church, and he’ll violate the spirit of this lesson, creating problems rather than edification and benefit in the church.

Haydock: Mar 9:4 - -- The law and the prophets were signified by Moses and Elias; both bear testimony to the divinity of Jesus Christ's mission, which was effectually to cl...

The law and the prophets were signified by Moses and Elias; both bear testimony to the divinity of Jesus Christ's mission, which was effectually to close the old, and open the new dispensation. By the apparitions of these two illustrious personages, we learn also that sometimes, though not often, there is, by the permission of heaven, a certain intercourse between the living and the dead. (Bristow)

Haydock: Mar 9:5 - -- Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as the...

Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. (Ven. Bede)

Haydock: Mar 9:9 - Risen from the dead Risen from the dead. The disciples believed the resurrection of the dead, but they knew not what Christ meant by by his rising from the dead. The...

Risen from the dead. The disciples believed the resurrection of the dead, but they knew not what Christ meant by by his rising from the dead. Their thoughts were filled with the idea of a glorious kingdom in this world, in which they should enjoy great dignities and offices under the Messias. (Witham)

Haydock: Mar 9:10 - -- The Jews here confound the two comings of Jesus Christ. The Baptist, in the spirit of Elias, will precede the first, and Elias in person, the second ...

The Jews here confound the two comings of Jesus Christ. The Baptist, in the spirit of Elias, will precede the first, and Elias in person, the second coming of Christ.

Haydock: Mar 9:14 - -- The multitude were so solicitous to see Christ that they saluted him when yet a great way off. Some imagine that the countenance of our Saviour, bein...

The multitude were so solicitous to see Christ that they saluted him when yet a great way off. Some imagine that the countenance of our Saviour, being rendered more beautiful by his transfiguration, attracted the attention and admiration of the people. (Theophylactus)

Haydock: Mar 9:20 - -- Let those blush who pretend to affirm, that all men come into this world clear of original sin, and perfectly innocent like Adam when first created. ...

Let those blush who pretend to affirm, that all men come into this world clear of original sin, and perfectly innocent like Adam when first created. For why should this child be tormented by a cruel devil, if he had not been under the guilt of original sin, as it is clear, beyond dispute, that he could not be guilty of any actual transgression? (Ven. Bede)

Haydock: Mar 9:22 - -- The answer of our Lord is adapted to the petition of the child's father. He had said: If thou canst do any thing, have mercy on us: and Christ answ...

The answer of our Lord is adapted to the petition of the child's father. He had said: If thou canst do any thing, have mercy on us: and Christ answered: If thou canst believe, &c. Thus when the leper said: If thou wilt, thou canst make me clean, he answered: I will, be thou made clean. (Ven Bede) ---

[1] All things are possible to him that believeth. The sense is not, as if he that believeth could do all things; but that any thing might be done by the divine power and goodness, in favour of him that had a firm and lively faith. (Witham)

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[BIBLIOGRAPHY]

Omnia possibilia sunt credenti, Greek: dunata to pisteuont.

Haydock: Mar 9:23 - -- If the man believed, as he said, why does he add, help my unbelief? It may be answered: because faith is manifold; their is a faith of beginners, a...

If the man believed, as he said, why does he add, help my unbelief? It may be answered: because faith is manifold; their is a faith of beginners, and a faith of the perfect. The incipient faith this man already possessed, and he besought our Saviour to help him to the higher degrees of this virtue. No one becomes great and perfect all at once, but must first set off with small beginnings, and thus gradually ascend to the height of perfection. Thus the man, who, by the inspiration of grace has received imperfect faith, may be said at the same time to believe, and still to be incredulous. (Ven. Bede) ---

Here we are taught that our faith is weak, and has need of support and increase from God's assistance. When tears accompany our faith, they obtain for us the grant of our petitions. (St. Jerome)

Haydock: Mar 9:26 - -- This person, whom the apostles had forbidden to work miracles in the name of Christ, believed indeed in Christ, but did not follow him, on account of ...

This person, whom the apostles had forbidden to work miracles in the name of Christ, believed indeed in Christ, but did not follow him, on account of the great poverty of the apostles: he was not perfect, nor had he left all things to follow Christ. The apostles therefore concluded, that such a one was not worthy to work miracles in the name of their divine Master. But for this indiscretion, Christ rebukes them, saying , do not, &c. (Tirinus)

Haydock: Mar 9:31 - -- They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affe...

They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affection to him; and because knowing him to be God, they could not conceive how a God could die. (Nicholas of Lyra)

Haydock: Mar 9:37 - Who followeth not us Who followeth not us, in that special manner, as Christ's apostles did. (Witham)

Who followeth not us, in that special manner, as Christ's apostles did. (Witham)

Haydock: Mar 9:40 - -- Here we may find that no one, however poor, can be excused from good works; since there is no one who is not able to give at least a cup of cold water...

Here we may find that no one, however poor, can be excused from good works; since there is no one who is not able to give at least a cup of cold water; and we are assured that he will not lose his reward. (Nicholas of Lyra)

Haydock: Mar 9:43 - Where the worm dieth not Where the worm dieth not. These words are taken out of Isaias lxvi. 24; and are to be expounded of the punishments, and fruitless repentance of the ...

Where the worm dieth not. These words are taken out of Isaias lxvi. 24; and are to be expounded of the punishments, and fruitless repentance of the wicked in the next world. (Witham)

Haydock: Mar 9:48 - And every victim shall be salted with salt [2] For every one shall be salted with fire. The sense seems to be, that every wicked unrepenting sinner (of whom it was before said, that their wo...

[2] For every one shall be salted with fire. The sense seems to be, that every wicked unrepenting sinner (of whom it was before said, that their worm dieth not ) shall be severely and continually punished, though not consumed by the fire of hell. ---

And every victim shall be salted with salt; that is, even good men shall be cleansed and purified by trials and sufferings in this world, as some victims were to be salted by the law. (Leviticus ii. 13.) (Witham)

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[BIBLIOGRAPHY]

Omnis enim igne salietur, et omnis victima sale salietur, Greek: pas gar puri alisthesetai, kai pasa thusia ali alisthesetai.

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Haydock: Mar 9:49 - Become unsavoury Become unsavoury; i.e. if he, who has once received the faith, should apostatize from it, what is there that can possibly convert him from his wicked...

Become unsavoury; i.e. if he, who has once received the faith, should apostatize from it, what is there that can possibly convert him from his wicked ways? since even the salt, with which he was salted, is become unsavoury, i.e. the doctrines he formerly received are no longer of any use. (Nicholas of Lyra)

Gill: Mar 9:1 - And he said unto them // verily I say unto you, 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 And he said unto them,.... Both to his disciples, and the multitude, verily I say unto you, there be some of them that stand here; that were then l...

And he said unto them,.... Both to his disciples, and the multitude,

verily I say unto you, there be some of them that stand here; that were then living, and upon the spot,

which shall not taste of death, or die,

till they have seen the kingdom of God come with power. When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; See Gill on Mat 16:28. This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.

Gill: Mar 9:2 - And after six days // Jesus taketh with him Peter, James, and John // and leadeth them up into an high mountain apart by themselves // and he was transfigured before them And after six days,.... Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts...

And after six days,.... Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts:

Jesus taketh with him Peter, James, and John; favourite disciples, and a sufficient number, to be witnesses of his transfiguration:

and leadeth them up into an high mountain apart by themselves; where he and they were alone. This was not Mount Tabor, as is generally said, but either the mountain which Caesarea was at the foot of, or it may be Mount Lebanon; See Gill on Mat 17:1;

and he was transfigured before them; the above three disciples; See Gill on Mat 17:2.

Gill: Mar 9:3 - And his raiment became shining // exceeding white as snow // so as no fuller on earth can white them And his raiment became shining,.... With the rays of glory and brightness which darted from his body through his clothes, and made them as bright as t...

And his raiment became shining,.... With the rays of glory and brightness which darted from his body through his clothes, and made them as bright as the light of the sun at noon day: and

exceeding white as snow; than which nothing is whiter;

so as no fuller on earth can white them. The Syriac version renders it, "as men cannot white on earth"; and the Persic thus, "so as men could not behold him". Just as the Israelites could not steadfastly behold the face of Moses, because of the glory of his countenance, when he came down from the mount; See Gill on Mat 17:2.

Gill: Mar 9:4 - And there appeared unto them Elias with Moses // and they were talking with Jesus And there appeared unto them Elias with Moses,.... Or Moses and Elias, as all the Oriental versions read, as in Mat_. 17:3; see Gill on Mat 17:3, a...

And there appeared unto them Elias with Moses,.... Or Moses and Elias, as all the Oriental versions read, as in Mat_. 17:3; see Gill on Mat 17:3,

and they were talking with Jesus; concerning his decease, and what he was to do and suffer at Jerusalem, and of which he himself had lately talked with his disciples; so that this might have been a confirmation of these things to them; See Gill on Mat 17:3.

Gill: Mar 9:5 - And Peter answered and said to Jesus // master, it is good for us to be here // and let us make three tabernacles // one for thee, and one for Moses, and one for Elias And Peter answered and said to Jesus,.... He addressed himself to him, as being more familiar with him; as also because he was the principal person: w...

And Peter answered and said to Jesus,.... He addressed himself to him, as being more familiar with him; as also because he was the principal person: wherefore he says,

master, it is good for us to be here: the company and conversation were exceeding agreeable to him and his fellow disciples; and the glory that Christ appeared in surpassed every thing they had seen before:

and let us make three tabernacles; or, as the Syriac, Arabic, and Ethiopic versions read, "and we will make", &c. expressing not a petition, but a resolution; to which the Persic version premises, "if thou wilt give us commandment"; submitting it to the will of Christ:

one for thee, and one for Moses, and one for Elias; See Gill on Mat 17:4.

Gill: Mar 9:6 - For he wist not what to say // for they were sore afraid For he wist not what to say,.... He did not know what he should say, or what was proper to be said by him, at such a time, in such circumstances, and ...

For he wist not what to say,.... He did not know what he should say, or what was proper to be said by him, at such a time, in such circumstances, and before such persons;

for they were sore afraid. The Persic version reads, "he was": and so the Latin translation of the Syriac, though that itself is, "they were"; for all three were filled with consternation at what they saw and heard; so that they were scarcely themselves, and knew not well what they said or did.

Gill: Mar 9:7 - And there was a cloud that overshadowed them // And a voice came out the cloud, saying, this is my beloved Son, hear him And there was a cloud that overshadowed them,.... Jesus, Moses, and Elias, and also the disciples; who, according to Luke, entered into it, and so wer...

And there was a cloud that overshadowed them,.... Jesus, Moses, and Elias, and also the disciples; who, according to Luke, entered into it, and so were covered by it.

And a voice came out the cloud, saying, this is my beloved Son, hear him. This was the voice of God the Father, bearing a testimony to the sonship of Christ; and was directed, not to Moses and Elias, but to the disciples, enjoining them to hear and obey him, who was the end of the law and prophets; was the great prophet Moses had spoken of, and was to be hearkened to, and whom all the prophets had testified of, and in whom they all centred; See Gill on Mat 17:5.

Gill: Mar 9:8 - And suddenly, when they had looked round about // they saw no man any more // save Jesus only with themselves And suddenly, when they had looked round about,.... Upon hearing the voice, to see if they could observe any other object, by whom it was pronounced, ...

And suddenly, when they had looked round about,.... Upon hearing the voice, to see if they could observe any other object, by whom it was pronounced, and whether the same they had seen continued:

they saw no man any more; neither Moses, nor Elias, not at that time, nor ever after;

save Jesus only with themselves: the voice only regarded him, and being directed to them; See Gill on Mat 17:8.

Gill: Mar 9:9 - And as they came down from the mountain // he charged them that they should tell no man what things they had seen // till the Son of man were risen from the dead And as they came down from the mountain,.... Christ and his three disciples, Peter, James, and John, whom he led up thither: he charged them that t...

And as they came down from the mountain,.... Christ and his three disciples, Peter, James, and John, whom he led up thither:

he charged them that they should tell no man what things they had seen; on the mount, as the transfiguration of himself, the persons of Moses and Elias, and the bright cloud from whence the voice came, which bore testimony of Christ's sonship: he ordered to keep the whole of this a secret from every man, even from their fellow disciples,

till the Son of man were risen from the dead; See Gill on Mat 17:9.

Gill: Mar 9:10 - And they kept that saying with themselves // questioning with one other what the rising from the dead should mean And they kept that saying with themselves,.... "They retained it in their own mind", as the Persic version renders it; "they kept it close", as Luke ...

And they kept that saying with themselves,.... "They retained it in their own mind", as the Persic version renders it; "they kept it close", as Luke says, Luk 9:36, among themselves, and acquainted no man with it: and which refers either to the whole of Christ's charge, relating to the vision on the mount; or else only to what he said about his resurrection from the dead; and which they took notice of particularly, and laid hold upon, as the word will bear to be rendered; and so the Ethiopic version does render it, "and they observed his saying"; what he last said concerning the son of man's rising from the dead;

questioning with one other what the rising from the dead should mean: they inquired, disputed, and reasoned with one another, what should be the meaning of such an expression: not that they were ignorant of the general resurrection of the dead; for this was the hope of Israel, and the general sense of the Jewish nation: but they did not know what he meant by his particular rising from the dead: whether he meant it in a literal sense, which supposed his death; and that though he had lately told them of, they knew not how to reconcile to the notions they had of a long and flourishing temporal kingdom of the Messiah; or whether he meant a and interest, in such manner as they expected.

Gill: Mar 9:11 - And they asked him, saying // why say the Scribes // that Elias must first come And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or...

And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or both:

why say the Scribes, the Vulgate Latin adds, "and Pharisees",

that Elias must first come? before the Messiah comes, or before the setting up his kingdom in greater glory; See Gill on Mat 17:10.

Gill: Mar 9:12 - And he answered, and told them // Elias verily cometh first, and restoreth all things // and how it is written of the son of man, that he must suffer many things, and be set at nought And he answered, and told them,.... Allowing that their observation was right, and that this was the sense of the Scribes, and that there was somethin...

And he answered, and told them,.... Allowing that their observation was right, and that this was the sense of the Scribes, and that there was something of truth in it, when rightly understood:

Elias verily cometh first, and restoreth all things: See Gill on Mat 17:11;

and how it is written of the son of man, that he must suffer many things, and be set at nought. The sense of Christ is, that John the Baptist, whom he means by Elias, comes first, and restores all things: and among the rest of the things he sets right, this is one, and not of the least; namely, that he gives the true sense of such passages of the sacred writings, which related to the contemptuous usage, rejection, and sufferings of the Messiah; as that in these he was the Lamb of God typified in the sacrifices of the law, who by his sufferings and death takes away the sin, of the world; and therefore he exhorted and directed those to whom he ministered, to look unto him, and believe in him; see Joh 1:29.

Gill: Mar 9:13 - But I say unto you, that Elias is indeed come // And they have done unto him whatsoever they listed // it is written of him But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him. And they have done unto him whatso...

But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him.

And they have done unto him whatsoever they listed; See Gill on Mat 17:12; which words should be read in a parenthesis, as they are in the Vulgate Latin version; for what follows, as

it is written of him, respects not what the Scribes and Pharisees, and the people of the Jews did to John at their pleasure; despising his ministry and message, rejecting the counsel of God delivered by him, and remaining impenitent and unbelieving, notwithstanding his powerful and awakening ministry, with many other things, which are no where written of him; but the words regard his coming, and the prophecies concerning him, and particularly, that under the name of Elijah, in Mal 4:5 and which had had their accomplishment.

Gill: Mar 9:14 - And when he came to his disciples // he saw a great multitude about them // and the Scribes questioning with them And when he came to his disciples,.... The other nine, who were left at the bottom of the mountain, and were waiting for him: he saw a great multit...

And when he came to his disciples,.... The other nine, who were left at the bottom of the mountain, and were waiting for him:

he saw a great multitude about them: there was a multitude that followed him from Bethsaida hither; and which, very likely, was greatly increased upon Christ's arrival in those parts, and the people hearing of it;

and the Scribes questioning with them; disputing and contending with them about their master, his doctrines and miracles, and their mission and authority from him; insulting them, on account of their inability to dispossess a dumb spirit, hereafter related.

Gill: Mar 9:15 - And straightway all the people, when they beheld him // Were greatly amazed // and running to him, saluted him And straightway all the people, when they beheld him,.... As soon as ever they saw him, to many of whom, especially those that followed him out of Gal...

And straightway all the people, when they beheld him,.... As soon as ever they saw him, to many of whom, especially those that followed him out of Galilee, he was personally known.

Were greatly amazed; either that he should come at that juncture, to assist and relieve his disciples, when the Scribes were triumphing over them, as some think; or rather, as others, on account of that remaining lustre and glory which was on his countenance, through his transfiguration, and not yet wholly gone off; like that which was on the face of Moses, when he came down from Mount Sinai:

and running to him, saluted him; wishing him all peace and prosperity, expressing their great joy at his coming to them; which was very desirable by them, and exceedingly pleasing to them, and especially at this time, as both their words and gesture showed.

Gill: Mar 9:16 - And he asked the Scribes // what question ye with them And he asked the Scribes,.... The Vulgate Latin renders it, "he asked them"; and the Ethiopic version, he said unto them; meaning either that he asked...

And he asked the Scribes,.... The Vulgate Latin renders it, "he asked them"; and the Ethiopic version, he said unto them; meaning either that he asked the disciples when he came to them, or else the people that ran to salute him; but the Syriac, Arabic, and Persic versions read, "the Scribes"; seeing them about his disciples, in close debate with them, and running hard upon them, he asks them,

what question ye with them? what is it ye seek and require of them? what is your dispute with them? what is your debate about? The Vulgate Latin version reads, "what question ye among you?" among themselves, and one another; and so Beza's most ancient copy.

Gill: Mar 9:17 - And one of the multitude answered and said // Master, I have brought unto thee my son, which hath a dumb spirit And one of the multitude answered and said,.... The Scribes made no reply, being afraid to engage with him, whom they had often found too hard for the...

And one of the multitude answered and said,.... The Scribes made no reply, being afraid to engage with him, whom they had often found too hard for them; and the disciples, if they were spoken to, were silent, through shame, because they had not succeeded in the cure of the person brought to them, which gave their enemies an handle against them: wherefore the parent of the afflicted child made answer, saying; the occasion of this debate between the Scribes, and thy disciples, is as follows:

Master, I have brought unto thee my son, which hath a dumb spirit; signifying, that he had heard much of him, as a very great man, and he believed him to be a master in Israel, who was famous both for doctrine and miracles, and therefore he brought his son to him, to be cured by him; but Christ not being in the way, he proposed him to his disciples, who attempted it without success. The case of his son was, he had a "dumb spirit". The Evangelist Matthew says he was "lunatic", Mat 17:15; and by his account of him it appears, that he had the "epilepsy", or falling sickness; and which, when upon him, took away the use of his speech. And so the Jews ascribe dumbness to the violence of a disease: thus they ask g;

"what is "Cordiacus" (kardiakov)? one that has a disorder which affects the heart, and causes a deliquium (a fainting and swooning away), but a man, שנעשה אלם, "who is become dumb", through the force of a disease;''

which was the case of this child: though this disease did not arise from natural causes, but from a diabolical possession; for he had a spirit, a foul spirit, a devil, as he is called: some further account is given of this unhappy case, in the next verse.

Gill: Mar 9:18 - And wheresoever he taketh him // he teareth him // and he foameth // and gnasheth with his teeth // and pineth away // and I spake to thy disciples that they should cast him out, and they could not And wheresoever he taketh him,.... The spirit, or devil, whether it be near fire, or water, whatsoever danger, or dangerous place: he teareth him; ...

And wheresoever he taketh him,.... The spirit, or devil, whether it be near fire, or water, whatsoever danger, or dangerous place:

he teareth him; or throws him into it, or dashes him against it; or inwardly racks, tortures, and convulses him:

and he foameth; at the mouth, like one that is mad:

and gnasheth with his teeth; through the excessive pain he is in:

and pineth away; his flesh is withered, dried up, and consumed away. This was the sad deplorable case this child was in, who was his father's only child, and therefore his health and life were very desirable: now he further observes to Christ, saying,

and I spake to thy disciples that they should cast him out, and they could not. Christ being absent, he entreated the disciples, who had power against unclean spirits, to cast them out; that they would make use of it, and dispossess this dumb and evil spirit; and who did make trial to cast him out, but were not able to effect it; See Gill on Mat 17:16.

Gill: Mar 9:19 - He answereth him // O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me He answereth him,.... The father of the child, and who is included in the reproof afterwards given, for his unbelief, and taking part with the Scribes...

He answereth him,.... The father of the child, and who is included in the reproof afterwards given, for his unbelief, and taking part with the Scribes against his disciples; though the Vulgate Latin, Arabic, Persic, and Ethiopic versions, read, "them"; meaning not his disciples, but the Scribes and Pharisees, with the father of the child: and saith,

O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me; See Gill on Mat 17:17.

Gill: Mar 9:20 - And they brought him unto him // and when he saw him // straightway the spirit tare him // and he fell on the ground // and wallowed, foaming And they brought him unto him,.... The father of the child, and those that were with him, brought the child to Jesus, into his presence, before him: ...

And they brought him unto him,.... The father of the child, and those that were with him, brought the child to Jesus, into his presence, before him:

and when he saw him, that is, either when Jesus saw the child, or the child saw Jesus; or the evil spirit in him, and by him which were all at once:

straightway the spirit tare him; threw him into a violent fit, shook him, and convulsed him in a dreadful manner; knowing his time was short, and being filled with indignation and rage, that he should be obliged, as he knew he must, to leave the child very speedily; and was therefore resolved to do all the mischief, and put him to all the pain he could:

and he fell on the ground; at the feet of Jesus, not being able to stand, through the violent motions and convulsions he threw him into:

and wallowed, foaming; rolled about from side to side, foaming at the mouth, and in the most exquisite rack and torture.

Gill: Mar 9:21 - And he asked his father // how long is it ago since this came unto him // and he said of a child And he asked his father,.... As he lay rolling about in this miserable condition, that the length and stubbornness of his disorder might be known, and...

And he asked his father,.... As he lay rolling about in this miserable condition, that the length and stubbornness of his disorder might be known, and so the cure the more remarkable, and appear the more expressive of his divine power and goodness:

how long is it ago since this came unto him? since this evil spirit entered into him, and these disorders have attended him?

and he said of a child; or "from his infancy"; so that it was not for any actual sin that he had committed, that this sore affiction came upon him; and yet he could not be without sin, since it was not agreeable to the justice, mercy, and goodness of God, to afflict, or suffer to be afflicted, one that is innocent; and therefore must be tainted with original sin, which is the source and spring of all afflictions, calamities and judgments.

Gill: Mar 9:22 - And ofttimes it hath cast him into the fire // and into the waters to destroy him // but if thou canst do any thing // have compassion on us, and help us And ofttimes it hath cast him into the fire,.... When he has been near it; so that one part or other of his body has been scorched, or burnt, and his ...

And ofttimes it hath cast him into the fire,.... When he has been near it; so that one part or other of his body has been scorched, or burnt, and his life in danger:

and into the waters to destroy him: when he has been near any brook, or river, it has thrown him into it, in order to drown him, as into the fire to burn him. The Ethiopic version before fire and water reads, "into the deep"; meaning either the sea or some deep pit, or off a precipice. All this is said to aggravate the case, and show the miserable condition the child was in, from the frequency of the fits, and the danger he was exposed to:

but if thou canst do any thing. This man's faith was very weak, and perhaps weaker than when he first came from home with his child. He had brought him to the disciples of Christ, and they could not cure him; the evil spirit was as strong, or stronger in him than ever; he now lay in a violent fit, and in a most miserable condition; so that he was almost ready to despair of healing: some small hopes he had that Christ might be able to relieve in this case; but he puts an if upon his power, and earnestly entreats him, if he had any, he would put it forth:

have compassion on us, and help us; his child that lay in such a deplorable condition, rolling on the ground at his feet; and himself, who was greatly afflicted for him: he tries, in very moving language, both the power and pity of Christ; and begs that if he had either, he would exert them on this occasion.

Gill: Mar 9:23 - Jesus said unto him, if thou canst believe // all things are possible to him that believeth Jesus said unto him, if thou canst believe,.... As the man put an "if" on the power of Christ, Christ puts an "if" on the faith of the man; and tacitl...

Jesus said unto him, if thou canst believe,.... As the man put an "if" on the power of Christ, Christ puts an "if" on the faith of the man; and tacitly suggests, that power was not wanting in himself, but faith in him; and should that cure not be performed, it would not be owing to any inability in him, but to his own incredulity. The Arabic version renders it, "what is this thy: saying, if thou canst do any thing?" What dost thou mean by it? Thou oughtest not to doubt of my power; there is no reason for it, after so many miracles wrought; upbraiding the man with his unbelief; and the Ethiopic version renders it thus, "because thou sayest, if thou canst": wherefore to show that power was not wanting in him, provided he had but faith, it follows,

all things are possible to him that believeth; that is, "to be done" to him, as the Syriac and Ethiopic versions supply: for all things are not possible to be done by the believer himself, but all things are possible to be done for him, by God, or Christ, or the Spirit of God: thus our Lord, as he elsewhere does, ascribes that to faith, which is done by a divine power.

Gill: Mar 9:24 - And straightway the father of the child cried out // and said with tears // Lord, I believe, help thou mine unbelief And straightway the father of the child cried out,.... As soon as ever he found it was put upon his faith, and that the issue of things would be accor...

And straightway the father of the child cried out,.... As soon as ever he found it was put upon his faith, and that the issue of things would be according to that, he expressed himself with much vehemency, being in great distress; partly with indignation at his unbelief, and partly through fear of missing a cure, by reason of it:

and said with tears; repenting of his unbelief, and grieved at the present weakness of his faith; which he very ingenuously confesses, saying,

Lord, I believe, help thou mine unbelief; not forward, but out of the way: he found in himself some small degree of faith in the power of Christ, but it was mixed with much unbelief, through the greatness of the child's disorder; and therefore desires it might be removed from him, and he might be helped against it: he saw it was not in his own power to believe; nor had he strength of himself to oppose his unbelief; but that both faith must be given him, and power against unbelief. The Syriac version renders it, "help", לחסירות הימנותי, "the defect of my faith": till up that which is lacking in it, it is very deficient, Lord, increase it; and the Arabic and Ethiopic translate thus, "help the weakness of my faith". He found his faith very weak, he desires it might be strengthened, that he might be strong in faith, and give glory to God; and in this way belief is helped, or men helped against it: every believer, more or less, at one time or another, finds himself in this man's case; and also that it is necessary to make use of the same petition; for faith is but imperfect in this life, and often very weak and defective in its exercise.

Gill: Mar 9:25 - When Jesus saw that the people came running together // he 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 When Jesus saw that the people came running together,.... לותיה, "to him", as the Syriac version adds, and so the Persic; upon hearing the veheme...

When Jesus saw that the people came running together,.... לותיה, "to him", as the Syriac version adds, and so the Persic; upon hearing the vehement cry of the father of the child, and the earnest solicitations he made, expecting that something would be done:

he rebuked the foul spirit; that brought this disorder on the child, had continued it so long, and with so much violence. Matthew calls this foul spirit, "the devil"; see Gill on Mat 17:18,

saying unto him, thou dumb and deaf spirit; so calling him, not because the spirit was dumb and deaf, but because he had been the cause of dumbness and deafness in the child: he had at times taken away both his speech and hearing:

I charge thee come out of him, and enter no more into him. Christ, in an authoritative way, ordered the unclean spirit to leave his possession, and never attempt to regain it more. This he said, partly with regard to the devil, who would be desirous of repossession; and partly with respect to the disease, which had its intervals, and returned at certain times; and also with respect to the father of the child, to confirm his faith in the cure, and that he might be in no pain about the return of the disorder.

Gill: Mar 9:26 - And 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 And the spirit cried, and rent him sore,.... We rightly supply, "the spirit", as do the Syriac and Persic versions, "the demon"; for it was he, and n...

And the spirit cried, and rent him sore,.... We rightly supply, "the spirit", as do the Syriac and Persic versions, "the demon"; for it was he, and not the child, that cried, and made an hideous noise, at his ejection; being filled with wrath and rage, that he must be obliged to quit the possession he had so long held; and therefore, in spite and malice, before it left him, shook and tore him, and threw him into dreadful convulsions:

and came out of him; though sore against his will, being obliged to it, by the superior power of Christ:

and he was as one dead: that is, the child, when the devil had left him, lay as still as if he had no breath, nor life in him:

insomuch that many said, he is dead; really dead: that there was no life in him, nor any hopes of his coming to himself again.

Gill: Mar 9:27 - But Jesus took him by the hand // and lifted him up // and he arose But Jesus took him by the hand,.... "Took hold of the hand of the child", as the Persic version renders it; and lifted him up; from the ground, on ...

But Jesus took him by the hand,.... "Took hold of the hand of the child", as the Persic version renders it;

and lifted him up; from the ground, on which he was cast by the spirit;

and he arose: this is omitted in the Syriac and Arabic versions, though in one edition of the latter, according to De Dieu, it is rendered, "and he stood"; to which is added, "and went into his own house". The Persic version, instead of this clause, reads, "and the child was healed"; and all the expressions show, that he was perfectly well.

Gill: Mar 9:28 - And when he was come into the house // his disciples asked him privately, why could not we cast him out And when he was come into the house,.... Perhaps into the man's house whose child he had healed, or into some other in these parts, for the sake both ...

And when he was come into the house,.... Perhaps into the man's house whose child he had healed, or into some other in these parts, for the sake both of retirement and refreshment:

his disciples asked him privately, why could not we cast him out? The nine disciples, who were particularly concerned in this matter, fearing they had lost the power of casting out devils, conferred upon them, inquired of Jesus, when he was alone, why they could not cast the demon out of the child, when they had ejected unclean spirits out of many others; See Gill on Mat 17:19.

Gill: Mar 9:29 - And he said unto them // this kind can come forth by nothing, but by prayer and fasting And he said unto them,.... Matthew, besides the following reason, assigns another, as given by our Lord, why they could not cast out the foul spirit, ...

And he said unto them,.... Matthew, besides the following reason, assigns another, as given by our Lord, why they could not cast out the foul spirit, which was their unbelief; of which they were guilty in some sort, as well as the Jews, and the father of the child; but Mark omits it, and only relates this as the reason;

this kind can come forth by nothing, but by prayer and fasting; which they had not observed; See Gill on Mat 17:21.

Gill: Mar 9:30 - And they departed thence // and passed through Galilee // and he would not that any man should know it And they departed thence,.... From the coasts of Caesarea Philippi, from that part of the country where the mountain was, on which Christ was transfig...

And they departed thence,.... From the coasts of Caesarea Philippi, from that part of the country where the mountain was, on which Christ was transfigured, and at the foot of which the above miracle was wrought. This is to be understood of Christ and his twelve disciples, though the Syriac, Arabic, and Ethiopic versions read in the singular number, "he went out"; not alone, but with his disciples, as the following account shows:

and passed through Galilee; in order to go to the coasts of Judea, and so to Jerusalem, where he was shortly to suffer: and therefore that his journey might not be retarded, and he be hindered by the conversation of the people in Galilee, and their importunity to stay with them, and teach, and work miracles among them, he passed through the country, in as private a manner as could be:

and he would not that any man should know it; partly for the reason just mentioned, and partly that he might have the opportunity of conversing alone with his disciples, and of reminding, and informing them, of some important things, which it was necessary they should be acquainted with, and observe.

Gill: Mar 9:31 - For he taught his disciples, and said unto them // The son of man is delivered into the hands of men // and they shall kill him // and after that he is killed // and he shall rise the third day For he taught his disciples, and said unto them,.... What he had some little time before suggested to them; see Mar 8:31. The son of man is deliver...

For he taught his disciples, and said unto them,.... What he had some little time before suggested to them; see Mar 8:31.

The son of man is delivered into the hands of men: in one of Beza's copies it is read, "sinful men", as in Luk 24:7 and so the Persic version reads here, and adds rebellious. This is represented as if it was already done, because it was determined and agreed upon, that it should be; and because, in a very little time, the son of man would be delivered into the hands of wicked men, according to the will of God, with his own consent, by the means of Judas, the Jews, and Pilate:

and they shall kill him; put him to death, in a violent manner, contrary to all law and justice:

and after that he is killed; this is omitted in the Arabic version, and in the Persic version in the room of it it is read, "and shall put him into a sepulchre"; that being what followed next upon his death:

and he shall rise the third day. This Christ always takes care to mention, for the comfort of his disciples, when he tells them of his death.

Gill: Mar 9:32 - But they understood not that saying // and were afraid to ask him But they understood not that saying,.... Meaning either the whole of what he had said, concerning his delivery, death, and resurrection: and which the...

But they understood not that saying,.... Meaning either the whole of what he had said, concerning his delivery, death, and resurrection: and which then must be interpreted with some limitation; for they must understand the sense of his words, which were clear and express; especially concerning his death, which affected their minds with trouble and grief; for Matthew says, "they were exceeding sorry upon it"; see Gill on Mat 17:23; but they could not understand how it could be, and upon what account, and for what end, so holy and good, and innocent a man as he was, could be put to death; nor how this could consist with his character, as the Son of God, the Messiah, and king of Israel; and with the notions they had of the Messiah's abiding for ever, and setting up a temporal kingdom on earth: or this may regard only his resurrection from the dead; which whether it was to be taken in a literal or mystical sense, they could not tell:

and were afraid to ask him; lest they should be upbraided with their ignorance and stupidity, as they had been lately rebuked by him for their unbelief, and the neglect of their duty; and as Peter had been severely reprimanded for expostulating with him about the selfsame things, delivered by him to them, not before.

Gill: Mar 9:33 - And he came to Capernaum // and being in the house // he asked them, what was it that ye disputed among yourselves by the way And he came to Capernaum,.... Where he met with the collectors of the tribute money, and paid it to them, as related by Matthew, Mat 17:24, though Mar...

And he came to Capernaum,.... Where he met with the collectors of the tribute money, and paid it to them, as related by Matthew, Mat 17:24, though Mark takes no notice of it. The Vulgate Latin and the Syriac versions, read in the plural number, "they came"; Christ and his twelve apostles; and which is the sense of the words, read in the singular number; for Christ came not alone, but with his disciples:

and being in the house; of Simon and Andrew, very likely where he used to be when at Capernaum:

he asked them, what was it that ye disputed among yourselves by the way? Whilst in their journey from Caesarea Philippi, to Galilee; or as they travelled through the parts of Galilee to Capernaum. This question Christ put, not as ignorant of what had passed among them, but in order to have the case laid before him; that he might reprove them for their pride and ambition, and have an opportunity of teaching them humility, and of informing them of the nature of his kingdom, and subjects; concerning which, they had entertained very wrong notions. The phrase "among yourselves", is omitted in the Vulgate Latin and Arabic versions, but stands in the Syriac, Persic, and Ethiopic.

Gill: Mar 9:34 - But they held their peace // for by the way they had disputed among themselves, who should be the greatest But they held their peace,.... Fearing a reprimand, for their vanity and affectation of worldly grandeur: for by the way they had disputed among th...

But they held their peace,.... Fearing a reprimand, for their vanity and affectation of worldly grandeur:

for by the way they had disputed among themselves, who should be the greatest; that is, who should be advanced to the highest post, and have the greatest place of authority, honour, and dignity, in the temporal kingdom of the Messiah, they expected would be in a little time set up; for notwithstanding what Christ had said to them, concerning his being given up to the power of men, and concerning his death and resurrection, they still retained their former principle, to which they knew not how to reconcile his dying; and therefore chose rather to leave his meaning in suspense, and remain ignorant about it, than quit so darling a notion: and doubtless this dispute was occasioned by what Christ had said to them; who afterwards, getting by themselves, talked about it, which led on to a warm contest, about precedence in his kingdom.

Gill: Mar 9:35 - And he sat down // and called the twelve // and saith unto them, if any man desire to be first // the same shall be last of all, and servant of all And he sat down,.... As their master, as one having authority; and in order to examine into this matter, and pass judgment upon it: and called the ...

And he sat down,.... As their master, as one having authority; and in order to examine into this matter, and pass judgment upon it:

and called the twelve; all the disciples, who though they might not be all engaged in this dispute, nor equally criminal, yet were all, possessed of the same notion; and therefore Christ calls them all unto him, what he had to say, being pertinent unto them all:

and saith unto them, if any man desire to be first; to have the pre-eminence, and be in the chief place in the kingdom of the Messiah,

the same shall be last of all, and servant of all: his pride and vanity shall be checked; his ambitious views shall be frustrated; instead of being first, he shall be last; and instead of having superior reverence and respect, he shall be debased, and treated with neglect and contempt; and instead of being the master over others, shall be the servant of all. Some copies read, "let him be"; and so the Persic version, "let him be last, and minister to every one"; and the Ethiopic thus, "let him subject himself to all, and be servant to all"; for the only way to preferment in Christ's kingdom, or in the Gospel dispensation, is humility and meekness, and performing the lowest services to all, with diligence and cheerfulness.

Gill: Mar 9:36 - And he took a child // and set him in the midst of them // and when he had taken him in his arms // he said unto them And he took a child,.... Which was in the house, and which he called unto him, and set by him, as the other evangelists observe: and set him in the...

And he took a child,.... Which was in the house, and which he called unto him, and set by him, as the other evangelists observe:

and set him in the midst of them; his disciples, that all might see and learn from this instance;

and when he had taken him in his arms; and embraced him, to show his great regard to humility, and humble persons:

he said unto them; the following words.

Gill: Mar 9:37 - Whosoever shall receive one of such children // in my name // he receiveth me // and whosoever shall receive me // receiveth not me // but him that sent me Whosoever shall receive one of such children,.... That is, any believer, who is like to such a child for humility, meekness, and lowliness of mind; an...

Whosoever shall receive one of such children,.... That is, any believer, who is like to such a child for humility, meekness, and lowliness of mind; and so the Syriac version renders it, טליא איך הנא, "one like to this child": and so the Arabic and Persic versions; for it cannot be thought that Christ's meaning is, that whoever takes up any little child, embraces, and takes notice of it, as he did, does what is after related; but that whoever shows respect, and performs the least office of love and kindness to the meanest believer, comparable to a little child, for the above excellent qualities, and he does this, says Christ,

in my name; on account that he belongs to Christ, is one of his, bears his image, partakes of his grace, is loved by him, and shall be glorified with, him: such is Christ's great regard to his humble followers, that he takes it all one as if done to himself:

he receiveth me; this humble believer, being a member of his, and like unto him, and respected by him;

and whosoever shall receive me; Christ, in any of his members:

receiveth not me; that is, not him only; for he does receive him, otherwise there would be a contradiction in the words; but his meaning is, that he does not hereby receive him, by receiving one of his, nor him so much, as his Father:

but him that sent me; for as showing respect to one of Christ's members, is showing respect to him; so showing respect to Christ, is showing respect to his Father, from whence he came, by whom he was sent, in whose name he acted, and whose work and service he was concerned in.

Gill: Mar 9:38 - And John answered him, saying // Master, we saw one casting out devils in thy name // and he followeth not us // and we forbad him // because he followeth, not us And John answered him, saying,.... Taking notice of what Christ just now said, and observing how well pleasing it was to him, to receive in a meek and...

And John answered him, saying,.... Taking notice of what Christ just now said, and observing how well pleasing it was to him, to receive in a meek and humble manner, the least believer in his name; and reflecting upon an action, in which he and some of his fellow disciples were concerned, and which he perceived was not so agreeable to this rule of Christ, thought proper to relate it to him; that he might have his sense of it, and give him an opportunity of enlarging on a subject, so suitable to the temper and disposition of this beloved disciple.

Master, we saw one casting out devils in thy name: very likely he called him Rabbi, as the Syriac version renders it, or Rabboni, as in Joh 20:16, a title commonly given to Christ, both by his disciples and others: the case related, very probably happened, when the disciples being sent forth by Christ to preach the Gospel and cast out devils, took a tour through Judea and Galilee, where they saw this man. John was not alone; there were others with him, at least another, who was an eyewitness with him; for the apostles were sent out, by two and two: who this man was, is not said, his name is not mentioned, perhaps was unknown to the apostles; though Beza says, in one ancient exemplar it is read, "we knew one". This person not only attempted to cast out devils, but really did; and that more than one; but in which of Christ's names he did it, is not expressed; if in the name of the Messiah, Dr. Lightfoot's conjecture may be right, that he was one of John's disciples; who had been baptized in the name of the Messiah, that was just expected to come; to whom, as to others of his disciples, was given a power of casting out devils, to make the way of the Messiah more plain; wherefore the reason why he did not cast out devils in the name of Jesus, but in the name of the Messiah, and did not follow him, nor his disciples, was not out of contempt, but ignorance, not knowing that Jesus of Nazareth was the Messiah: or if he cast out devils in the name of Jesus, which seems most likely, he might be, as others think, a disciple of John's, who really did believe in Jesus, though he did not associate with, his disciples, but continued with the disciples of John: wherefore it is said,

and he followeth not us; was neither one of the twelve apostles; nor one of the seventy disciples; nor even one of the lower class of the professed disciples of Jesus. This clause is omitted in the Syriac, Arabic, Persic, and Ethiopic versions:

and we forbad him; going on in this way, casting out any more devils:

because he followeth, not us; was not one of their company, nor any of Christ's disciples; who had received no authority and commission from Christ, to do what he did: wherefore they feared, that by such an irregular way of proceeding, the dignity of Christ would be lessened, and some dishonour and reproach reflected on him: and besides the honour of Christ, they might consult their own; and their case be too much like that of Joshua, when Eldad and Medad prophesied in the camp. This clause is left out in the Vulgate Latin, but stands in all the eastern versions.

Gill: Mar 9:39 - But Jesus said, forbid him not // for there is no man which shall do a miracle in my name // that can lightly speak evil of me But Jesus said, forbid him not,.... Neither him, nor any other they should hereafter meet with, who might be casting out devils in his name, giving th...

But Jesus said, forbid him not,.... Neither him, nor any other they should hereafter meet with, who might be casting out devils in his name, giving this as a reason for it;

for there is no man which shall do a miracle in my name; or "miracles", as the Syriac version, as to cast out devils, or heal any sickness and disease,

that can lightly speak evil of me: such a man can never reproach and blaspheme that name, which he makes use of in doing, and by which he does wonderful works; no man can call Jesus accursed, who casts out devils in his name; see 1Co 12:3, if he has spoken evil of him before, he cannot do it "again", as the Persic version renders it, with any face; or he cannot do it "quickly, immediately", as the Vulgate Latin, Syriac, Arabic, and Ethiopic versions interpret it: there must be some time before such an one apostatizes, if he ever does; he cannot very easily and readily go into a way of blaspheming that name, by which he does his mighty works: his conscience will not admit of it; and besides, it would be contrary to his interest; it must sink his credit, and he lose the esteem and applause of men, he had gained by his miracles; for to dishonour that name, would be to reproach himself.

Gill: Mar 9:40 - For he that is not against us, is on our part. For he that is not against us, is on our part. Many copies read, "he that is not against you, is for you"; as this man; he was not against either Chri...

For he that is not against us, is on our part. Many copies read, "he that is not against you, is for you"; as this man; he was not against either Christ, or his disciples; he was doing the same work, promoting the same interest, and destroying the kingdom of Satan: and therefore, though he did not follow them, and had not his commission immediately from Christ; yet, inasmuch as he was opposing the same common enemy, and did nothing against them, he ought to be reckoned as one for them, and on their side. It is a proverbial expression, signifying that all that are not against a man, and take not the part of his enemy, are to be accounted his friends.

Gill: Mar 9:41 - For whosoever shall give you a cup of water to drink // in my name, because ye belong to Christ // verily l say unto you, he shall not lose his reward For whosoever shall give you a cup of water to drink,.... Not only one that does a miracle in the name of Christ, but he that shows the least respect,...

For whosoever shall give you a cup of water to drink,.... Not only one that does a miracle in the name of Christ, but he that shows the least respect, or does the least kindness to any one of his; See Gill on Mat 10:42; is to be reckoned a friend, and is so accounted by Christ; and will be sooner or later taken notice of by him, especially, if what he does, be it ever so little, is done on his account:

in my name, because ye belong to Christ; or as the Syriac version renders it, "on account that ye are Christ's"; are his disciples, are called by his name, are partakers of his grace, bear his image and likeness, are loved by him, interested in him, given to him, redeemed by him called by his grace, and shall be with him:

verily l say unto you, he shall not lose his reward; See Gill on Mat 10:42.

Gill: Mar 9:42 - And whosoever shall offend one of these little ones that believe in me // it is better for him that a mill stone were hanged about his neck, and he were cast into the sea And whosoever shall offend one of these little ones that believe in me,.... Whosoever shall do the, least injury to the meanest person that believes i...

And whosoever shall offend one of these little ones that believe in me,.... Whosoever shall do the, least injury to the meanest person that believes in Christ, who are mean both in their own eyes, and the eyes of others; for Christ is not speaking of little children in age, who are neither capable of believing in Christ, nor are they ready to take offence; but of such as belong to him; his disciples and followers, of whom he is speaking in the preceding verse:

it is better for him that a mill stone were hanged about his neck, and he were cast into the sea; and drowned there: the allusion is to the drowning of malefactors, by tying a stone, or any heavy thing about their necks, and casting them into the sea. Casaubon, and others, have shown out of Heathen writers, that this has been a practice of some nations, particularly the Grecians: Jerom says, Christ speaks according to the custom of the country; this being a punishment of the greatest crimes among the Jews; but I have no where met with it in their writings: Christ's sense is, that such who give offence to any of his ministers or people, how mean soever they may appear, shall undergo the severest punishment; See Gill on Mat 18:6.

Gill: Mar 9:43 - And if thy hand offend thee, cut it off // It is better for thee to enter into life maimed // than having two hands, to go into hell // into the fire that never shall be quenched And if thy hand offend thee, cut it off,.... I have observed on Mat 5:30 that by the Jewish canons, cutting off of the hand was ordered in some cases ...

And if thy hand offend thee, cut it off,.... I have observed on Mat 5:30 that by the Jewish canons, cutting off of the hand was ordered in some cases there mentioned; which, though literally enjoined, must not be understood, as though the Jewish sanhedrim had a power of inflicting such a punishment, on persons found guilty of the things instanced in; or that it was required they should do this to themselves; but such rules were delivered in such language, to show the heinousness of the crimes committed, to express an abhorrence of them g, and to deter persons from them; and to show, as the gloss h on one place observes, that it is better that the hand be cut off; or it should be more eligible to the person himself, to have it cut off, than to be guilty of such evil: and in like manner, Christ there and here, directs to what is most proper and fit to be done; even to part with what is ever so near and dear, rather than be drawn into evil by it: and his sense in this place is, that the dearest friends and acquaintance, or be they what they will, though ever so near and dear, like a right hand, the instrument of action, that obstruct the spiritual welfare of men, are to be renounced and parted with, and treated as real enemies, and of the most pernicious consequence; See Gill on Mat 5:29, Mat 5:30.

It is better for thee to enter into life maimed: not that there will be any such thing, as upon the resurrection, going into heaven without a limb; for the words are to be understood, not literally, but figuratively; and the sense is, it is better to part with every thing here, that is detrimental to a man's doing, or enjoying, what is spiritually good, and enter into eternal life,

than having two hands, to go into hell; than by enjoying such persons and things, agreeable to the flesh, to the ruin of the soul, and be cast into hell;

into the fire that never shall be quenched. This is a periphrasis of hell, and is an allusion to the valley of Hinnom, from whence hell has its name, here and elsewhere; where a constant fire was kept, for the burning of polluted things: one of the Jewish writers says i, that it

"was a place in the land near to Jerusalem, and was a place contemptible: where they cast things defiled, and carcasses; and there was there, אש תמיד, "a continual fire", to burn polluted things and bones; and therefore the condemnation of the wicked, in a parabolical way, is called "Gehinnom".''

And says another of them k,

"Gehinnom is a place known, near to Jerusalem, and a valley, שאין האש נכבית, "whose fire is never quenched"; and in which they burn bones of defilement, and carcasses, and other polluted things.''

This whole clause is left out in the Syriac, Persic, and Ethiopic versions; and the phrase, "that never shall be quenched", is not in the Arabic version.

Gill: Mar 9:44 - Where their worm dieth not, and the fire is not quenched. Where their worm dieth not, and the fire is not quenched. The passage referred to, is in Isa 66:24, and as there, the words are spoken of such, as tra...

Where their worm dieth not, and the fire is not quenched. The passage referred to, is in Isa 66:24, and as there, the words are spoken of such, as transgressed against the Lord; so here, of such as offended any of Christ's little ones, or were offended by an hand, a foot, or eye, and retained them: by their worm is meant, their conscience; for as a worm that is continually gnawing upon the entrails of a man, gives him exquisite pain; so the consciences of sinners, will be continually flying in their faces, bringing their sins to remembrance, accusing them of them, upbraiding them with them, aggravating them, tormenting them for them, filling them with dreadful anguish and misery, with twinging remorses, and severe reflections, and which will never have an end. This will be always the case; conscience will be ever distressing, racking, and torturing them; it will never cease, nor cease doing this office, and so the Chaldee paraphrase of Isa 66:24 renders this phrase, נשמתהון לא ימותון, "their souls shall not die"; but shall ever continue in the dreadful torments and unspeakable horrors of a corroding conscience; and by "the fire" may be meant the fire of divine wrath let into their souls, which will never be extinguished; and so Jarchi interprets the phrase in Isa 66:24, "their fire", בגיהנם, "in hell". It is a tradition of the Jews l, that the light, fire, which God created on the second day, "there is no quenching it for ever"; as it is said, "for their worm shall not die, neither shall their fire be quenched", Isa 66:24, the passage which is here referred to; the reason they give is, because it is the fire of hell; the sense of which is sometimes given by the Jewish doctors thus m; "their worm shall not die" from the body, "and the fire shall not be quenched" from the soul.

Gill: Mar 9:45 - And if thy foot offend thee, 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 And if thy foot offend thee, cut it off,.... Such who are that to men, as the foot is to the body, the support of them through whom they have their ma...

And if thy foot offend thee, cut it off,.... Such who are that to men, as the foot is to the body, the support of them through whom they have their maintenance and subsistence; and yet these, if they are a means of causing them to stumble and tail, or of leading out of the ways of Christ, and off from him, their company is to be shunned and abstained from;

it is better for thee to enter halt into life. The Vulgate Latin version reads, "eternal life", which is undoubtedly intended by "life"; and so reads the Cambridge copy of Beza's; and the meaning is, that it is better to go alone without such company into heaven,

than having two feet to be cast into hell, into the fire that never shall be quenched; See Gill on Mar 9:44.

Gill: Mar 9:46 - Where their worm dieth not, and the fire is not quenched. Where their worm dieth not, and the fire is not quenched. The Persic version renders it, "because from thence there can be no deliverance": which is r...

Where their worm dieth not, and the fire is not quenched. The Persic version renders it, "because from thence there can be no deliverance": which is rather an interpretation of these figurative expressions, and is a good one; since they design the eternity of hell torments, as well as point at the anguish and misery of them.

Gill: Mar 9:47 - And if thine eye offend thee, pluck it out // it is better for thee to enter into the kingdom of God with one eye // than having two eyes, to be cast into hell fire And if thine eye offend thee, pluck it out,.... Than which, nothing is dearer to man, it being very tender, and exceeding useful: this metaphor the Lo...

And if thine eye offend thee, pluck it out,.... Than which, nothing is dearer to man, it being very tender, and exceeding useful: this metaphor the Lord sometimes makes use of, to show how dear his people are unto him, and what a tender concern he has for them, Deu 32:10. And here it may design such, as are most beloved by men, and are their most intimate acquaintance, and bosom friends; and yet these are to be parted with, when they prove snares and stumbling blocks, or give offence, by endeavouring to draw into sin, and from Christ:

it is better for thee to enter into the kingdom of God with one eye; that kingdom, which God has prepared for his people, from the foundation of the world, and of his rich grace, gives unto them, and in which they will enjoy him to all eternity;

than having two eyes, to be cast into hell fire. In the two instances before it is added, "that never shall be quenched".

Gill: Mar 9:48 - Where their worm dieth not, and the fire is not quenched. Where their worm dieth not, and the fire is not quenched. This is repeated again, not only to assure the truth of the thing, but to raise the attentio...

Where their worm dieth not, and the fire is not quenched. This is repeated again, not only to assure the truth of the thing, but to raise the attention of the mind unto it, and fix an awful impression upon it: the Persic version renders it, "from whence thou shall never find redemption": there is no redemption from hell, as Origen and others have thought.

Gill: Mar 9:49 - For every one shall be salted with fire // and every sacrifice shall be salted with salt For every one shall be salted with fire,.... That is every one of those that transgress the law of God, offend any that, believe in Christ, retain the...

For every one shall be salted with fire,.... That is every one of those that transgress the law of God, offend any that, believe in Christ, retain their sins, and sinful companions; every one of them that are cast into hell, where the worm of conscience is always gnawing, and the fire of divine wrath is always burning, with that fire every one of them shall be salted: that fire shall be to them, what salt is to flesh; as that keeps flesh from putrefaction and corruption, so the fire of hell, as it will burn, torture, and distress rebellious sinners, it will preserve them in their beings; they shall not be consumed by it, but continued in it: so that these words are a reason of the former, showing and proving, that the soul in torment shall never die, or lose any of its powers and faculties; and particularly, not its gnawing, torturing conscience; and that the fire of hell is inextinguishable; for though sinners will be inexpressibly tormented in it, they will not be consumed by it; but the smoke of their torments shall ascend for ever and ever; and that they will be so far from being annihilated by the fire of hell, that they shall be preserved in their beings in it, as flesh is preserved by salt:

and every sacrifice shall be salted with salt; referring to Lev 2:13. "With all thine offerings thou shall offer salt"; not only the meat offerings, but the burnt offerings, and all others, were to be offered with salt n; of which, the Jews say the following things o:

"It is an affirmative precept to salt all the sacrifices, before they go up to the altar, as it is said, Lev 2:13. With all thine offerings thou shall offer salt; and there is nothing brought to the altar without salt, except the wine of drink offerings, and blood, and wood; and this thing is a tradition, and there is no Scripture to support it; and the commandment is to salt the flesh very well, as one salts flesh for roasting, who turns the part, and salts it; though if he salts the whole, with even one grain of salt, it is right; he that offers without any salt at all, is to be beaten; as it is said, "thou shall not suffer the salt of the covenant of thy God to be lacking": and though he is to be beaten, the offering is right, and acceptable, except the meat offering.--The salt, with which they salt all the sacrifices, is from the congregation, as the wood; and a private person does not bring salt, or wood, for his offering, from his own house: and in three places p they put on salt, in the chamber of salt, and upon the ascent of the altar, and upon the top of the altar: in the chamber of salt they salt the skins of the holy things; and upon the ascent of the altar they salt the parts (of the sacrifice); and upon the top of the altar they salt the handful, and the frankincense and the meat offerings, that are burnt, and the burnt offerings of fowls.''

Something of this kind also obtained among the Heathens, who thought their sacrifices were not rightly offered, nor acceptable to God, unless salt was used with them q. Now our Lord in this has either respect to the same persons, as before; and signifies hereby, that the wicked in hell shall be victims to divine justice, and sacrifices to his wrath and vengeance; and that as the sacrifices under the law were salted with salt, these shall be salted with the fire of hell, and shall never be utterly destroyed; but shall ever remain the objects of God's sore displeasure; and fiery indignation: or he may have respect to a different sort of persons, even to the saints and people of God, who are an holy, living, and acceptable sacrifice to him; and in the prophecy referred to in the context, Isa 66:20, they are said to be brought for "an offering to the Lord--as the children of Israel bring an offering in a clean vessel into the house of the Lord": and so as the sacrifices of the Jews were salted with salt, and became acceptable to God; such who are seasoned with the grace of God, are preserved from the corruptions of the world, are acceptable in the sight of God, and are kept safe to his kingdom and glory.

Gill: Mar 9:50 - Salt is good // but if the salt hath lost its saltness, wherewith will ye season it // have salt in yourselves // and have peace one with another Salt is good,.... To make meat savoury, and keep flesh from corrupting; and so is the grace of God, to season men's hearts, make their discourse savou...

Salt is good,.... To make meat savoury, and keep flesh from corrupting; and so is the grace of God, to season men's hearts, make their discourse savoury, and preserve them from the corruption of sin: and so men made partakers of the grace of God; they are good and useful to others, both by their words and actions, and especially ministers of the Gospel, who are "the salt of the earth"; see Gill on Mat 5:13; and here Christ may chiefly intend his apostles:

but if the salt hath lost its saltness, wherewith will ye season it? there is no recovering it, it becomes good for nothing; See Gill on Mat 5:13;

have salt in yourselves; the doctrine of grace, and word of Christ, prudence in talk and conversation, and holiness of heart and life, so as to behave wisely towards them that are without;

and have peace one with another; which the God of peace calls unto, the Gospel of peace requires, and the grace of God teaches. Salt is an emblem of firm union, concord, and agreement: hence the covenant of peace is called a covenant of salt, Num 18:19, compared with Num 25:12. This exhortation, very appropriately follows upon the making mention of salt in different senses; especially, this exhortation was the more necessary to the disciples at this time, since they had been very lately warmly disputing the point among themselves, who should be greatest in the kingdom of the Messiah; and which had occasioned this discourse of Christ's.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Mar 9:1 Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immedia...

NET Notes: Mar 9:2 In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Co...

NET Notes: Mar 9:4 Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:...

NET Notes: Mar 9:5 Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as...

NET Notes: Mar 9:6 This is a parenthetical note by the author.

NET Notes: Mar 9:7 The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet...

NET Notes: Mar 9:11 Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

NET Notes: Mar 9:14 Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

NET Notes: Mar 9:15 Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb...

NET Notes: Mar 9:18 The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

NET Notes: Mar 9:19 The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

NET Notes: Mar 9:20 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Mar 9:21 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 9:23 Most mss (A C3 Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦ`...

NET Notes: Mar 9:25 Unclean spirit refers to an evil spirit.

NET Notes: Mar 9:26 Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sent...

NET Notes: Mar 9:28 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mar 9:29 Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting̶...

NET Notes: Mar 9:30 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 9:31 They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

NET Notes: Mar 9:33 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 9:37 Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambition...

NET Notes: Mar 9:41 See the note on Christ in 8:29.

NET Notes: Mar 9:42 The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who be...

NET Notes: Mar 9:43 The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinno...

NET Notes: Mar 9:44 Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). V...

NET Notes: Mar 9:45 Grk “than having.”

NET Notes: Mar 9:46 See tc note at the end of v. 43.

NET Notes: Mar 9:47 Grk “than having.”

NET Notes: Mar 9:49 The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for r...

NET Notes: Mar 9:50 The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed...

Geneva Bible: Mar 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the ( a ...

Geneva Bible: Mar 9:2 ( 1 ) And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was...

Geneva Bible: Mar 9:3 And his raiment ( b ) became shining, exceeding white as snow; so as no fuller on earth can white them. ( b ) Did sparkle as it were.

Geneva Bible: Mar 9:6 For he wist not what to say; for they were sore ( c ) afraid. ( c ) They were beside themselves with fear.

Geneva Bible: Mar 9:9 ( 2 ) And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen ...

Geneva Bible: Mar 9:10 And they ( d ) kept that saying with themselves, ( e ) questioning one with another what the rising from the dead should mean. ( d ) Though just bare...

Geneva Bible: Mar 9:11 ( 3 ) And they asked him, saying, Why say the scribes that Elias must first come? ( 3 ) The foolish opinion of the rabbis concerning Elias' coming is...