| Back to Home Page | Back to
Book Index |
Mark Chapter
Nine
Mark 9
In Matthew we saw the transfiguration announced in terms
that related to the subject of that Gospel-the rejected Christ taking His
glorious position as Son of man. In each of the Gospels it is in connection
with the moment when this transition is clearly set forth; but in each case
with a particular character. In Mark we have seen the humble and devoted
service of Christ in proclaiming the kingdom, whatever might be the divine
glory that shone through His humiliation. Accordingly the manifestation of the
transition to glory is here announced as the coming of the kingdom in power.
There is nothing that very particularly distinguishes the recital here from
that in Matthew, excepting that the isolation of Jesus and the three disciples
at this moment is more strongly marked in verse 2, and that the facts are
related without addition. The Lord afterwards charges them to tell no one what
they had seen, until after His resurrection from among the dead.
We may remark here, that it is indeed the kingdom in power that is
manifested. It is not the power of the Holy Ghost bringing the sinner as a holy
member of the body into connection with Christ the Head, revealing to it the
heavenly glory of Christ as He is at the right hand of the Father. Christ is on
earth. He is there in connection with the great witnesses of the Jewish economy
(the law and prophecy), but witnesses who give place entirely to Him, while
participating with Him in the glory of the kingdom. But Christ is manifested in
glory on the earth-the man in glory is recognised as Son of God, as He is known
in the cloud. It was the glory as it shall be manifested on the earth, the
glory of the kingdom, and God is still in the cloud, though revealing His glory
in it. This is not our position as yet without a veil; only that the veil as to
our relationship with God is rent from top to bottom, and we have boldness to
enter into the holiest by the blood of Christ. But this is spiritual privilege,
not public display-our veil as to that, our body, is not rent; but Christ's, as
the title of entrance, is. [1]
But this position of glory could not be taken by the
Lord, nor the glorious reign be established, excepting in a new order of
things. Christ must rise from the dead to establish it. It did not accord with
His presentation as Messiah, as He then was. Therefore He commands His
disciples not to make it known till after His resurrection. It would then be a
powerful confirmation of the doctrine of the kingdom in glory. This
manifestation of the glory confirmed the faith of the disciples at that time
(as Gethsemane taught them the reality of His sufferings, and of His conflicts
with the prince of darkness); and would afterwards form a subject of their
testimony, and its confirmation, when Christ should have taken His new
position.
We may see the character of this manifestation, and its
relation to the earthly kingdom of glory of which the prophets had spoken, in 2
Peter 1:19. Read there, "We have the word of prophecy confirmed."
The disciples had stopped at the threshold. In fact,
although their eyes were opened, they saw "men as trees walking."
What, they questioned between themselves, could this "rising from among
the dead" mean? Resurrection was known to them; all the sect of the
Pharisees believed in it. But this power which delivered from the condition in
which man and even the saints were found, implying too that others were still
left in it when that power was exercised, of this they were totally ignorant.
That there was a resurrection in which God would raise up all the dead at the
last day, they had no doubt. But that the Son of man was the resurrection and
the life-the absolute triumph over death of the last Adam, the Son of God
having life in Himself, manifested by His resurrection from among the dead (a
deliverance that shall be accomplished in the saints also in due time), of this
they understood nothing. Doubtless they received the Lord's words as true, as having
authority; but His meaning was incomprehensible to them.
Now unbelief never fails to find out difficulties that justify it in
its own eyes which refuse to perceive the divine proofs of the
truth-difficulties great enough in appearance, and which may trouble the minds
of those who, through grace, are inclined to believe, or who have believed, but
are still weak in the faith.
The prophets had said that Elias must first come. The
scribes insisted on this. Struck with the glory that undeniably confirmed the
pretensions of Christ, the disciples speak to Him of this difficulty. The
conviction which the sight of the glory brought to their mind, made them
confess the difficulty with regard to which they had previously been silent,
not daring to bring it forward. But now the proof is strong enough to embolden
them to face the difficulty.
In fact, the word spoke of it, and Jesus accepts it as
the truth; Elias was to come and restore all things. And he shall indeed come
before the manifestation of the glory of the Son of man; but first of all the
Son of man must suffer and be rejected. This also was written, as well as the
mission of Elias. Moreover, before this manifestation of Christ, which tested
the Jews as to their responsibility, God had not failed to supply them with a
testimony according to the spirit and power of Elias; and they had ill-treated
him as they listed. It was written that the Son of man should suffer before His
glory, as truly as that Elias should come. However, as we have said, in point
of testimony to the Jews, he who took morally the place of Elias had come. They
had treated him as they were going to treat the Lord. Thus also John had said
that he was not Elias, and he quotes Isaiah 40, which speaks of the testimony;
but he never quotes Malachi 4, which relates to Elias personally. The Lord
(Matt. 11:10) applies Malachi 3:1; but John, Isaiah.
Come down from the mountain, the people rush towards Him,
astonished apparently at this mysterious absence from His disciples, and salute
Him with the reverence with which His whole life had inspired them. But that
which had taken place in His absence only confirmed the solemn truth that He
must depart, which had just been demonstrated by a more glorious testimony. The
remnant even, they who believed, knew not how to profit by the power which was
now on earth. The faith of those even who believed did not realise the presence
of the Messiah-the power of Jehovah, the Healer of Israel: wherefore then still
remain among the people and the disciples? The poor father expresses his
affliction in a touching manner, in words that shew a heart brought by the
sense of its need to a right condition, but very weak in faith. The miserable
state of his child is related, and his heart presents a true picture of the
condition of the remnant-faith that required support on account of the unbelief
under which it was buried. Israel was in no better condition than the poor
child. But power was present, capable of all things. That was not the
difficulty. Is there faith to profit by it? was the question. "If thou
canst," said the afflicted father to Jesus. "If thou canst (replied
the Lord) applies to thy faith; "if thou canst believe, all things are
possible." The poor father, true of heart, confesses his own state with
grief, and seeks, in the goodness of Christ, help for his failure. Thus the
position of Israel was plainly shewn forth. Almighty power was present to heal
them to deliver them from the power of Satan. It was to be done through faith,
for the soul was to return to God. And there was faith in those who, touched by
the testimony of His power, and moved by the grace of God, sought in Jesus the
remedy for their woes and the foundation for their hopes. Their faith was weak
and wavering; but wherever it existed, Jesus acted with the sovereign power of
His own grace, and of the goodness of God that finds its measure in itself.
However far unbelief may have gone in those who should profit by the grace of a
dispensation, wherever there is a need to meet, Jesus answers to it when He is
looked to. And this is a great mercy and encouragement for us.
Nevertheless, for this power to be exercised by man
himself (to which God called him), it was needful that he should draw very near
to God-that he to whom it was committed should accustom himself to communion
with God, by withdrawing from all that connected him with the world and the
flesh.
Let us here recapitulate the principles of this narrative
with respect to their general application. The Lord, who was going away, to be
seen no more of the world until He came in glory, finds, on coming down from
the mount of transfiguration, a case of the power of Satan over man, over the
Jewish people. It had continued from almost the commencement of the child's
existence. The faith that recognises the intervention of God in Christ, and
takes shelter in it from present evil, is weak and wavering, pre-occupied with
the evil, the sight of which conceals in great measure the power that masters
and takes it away. Still the sense of need is deep enough to make it have
recourse to that power.
It is the unbelief which knows not how to count on the
power that is present, which puts an end to the relations of Christ with man.
It is not man's misery that does so-it was this that brought Him down to earth.
But the almighty power is present-it only needs faith to profit by it. But if
the heart, on account of the enemy's power, turns to Jesus, it can (thank God)
bring its unbelief to Him as well as all the rest. There is love and power in
Him for every kind of weakness. The people crowd around, attracted by the sight
of the enemy's power. Can the Lord heal him? But can he allow the testimony of
Satan's power to invade their hearts? This is the curiosity of men whose
imagination is filled with the effect of the enemy's presence. But, whatever
might be the unbelief of man, Christ was present, the testimony of a power
that, in love to men, destroyed the effects of the power of the enemy. The
people gather round-Jesus sees it, and with a word casts out the enemy. He acts
according to the necessity of His power, and the purposes of the love of God.
Thus the effort of the enemy occasioned the intervention of Jesus, which the
weakness of the father's faith tended to arrest. Nevertheless, if we lay all
our infirmity, as well as our misery, before Christ, He answers according to
the fulness of His power. On the other hand, if the flesh meddles with the
thoughts of faith, it hinders intelligence in the ways of God. While
journeying, Christ explained His death and His new condition in resurrection.
Why blame the lack of intelligence which hid all this from them, and filled
their minds with ideas of earthly and Messianic glory? The secret of their want
of intelligence lay here. He had told them plainly; but on the way they
disputed among themselves which should have the first place in the kingdom. The
thoughts of the flesh filled their heart, in regard to Jesus, with exactly the
opposite of that which engaged the mind of God respecting Him. Infirmity,
presented to Jesus, finds an answer in power and in sovereign grace; the flesh
and its desires hide from us, even when thinking of Him, all the import of the
thoughts of God. It was their own glory they were seeking in the kingdom; the
cross-the true path to glory-was unintelligible to them.
After this the Lord resumes with His disciples the great
subject before Him at this moment; and which was, in every way, that which now
must be decided. He was to be rejected; and He separates Himself from the
multitude, with His disciples, to instruct them on this point. Pre-occupied
with His glory, with His rights as Messiah, they do not understand it Their
faith even, such as it was, blinds them to all beyond that; because, while
rightly attaching itself to the Person of Christ, it connected-or rather, their
own hearts, in which the faith existed, connected-with Christ the
accomplishment of that which their flesh desired and sought in Him for
themselves. How subtle is the heart! This betrays itself in their dispute for
pre-eminence. Their faith is too weak to bear elucidations that contradicted
their ideas (v. 32). These ideas are manifested without disguise among
themselves. Jesus reproves them, and gives them a little child for an example,
as He had so often done before. He that would follow Christ must have a spirit
quite opposite to that of the world-a spirit belonging to that which was weak
and despised by the pride of the world. In receiving such a one, they would
receive Christ; in receiving Christ, they would receive the Father. It was
eternal things that were in question, and the spirit of a man must then be the
spirit of a child.
The world was so contrary to Christ, that he who was not
against Him was for Him. [2] The Son of man was to be rejected. Faith in
His Person was the thing, not now individual service to Him. Alas! the
disciples were still thinking of themselves: "He followeth not us."
They must share His rejection; and if any one gave them a cup of cold water,
God would remember it. Whatever would cause them to stumble in their walk, were
it even their own right eye or hand, they would do well to cut off; for it was
not the things of an earthly Messiah that were in question, but the things of
eternity. And all should be tested by the perfect holiness of God, and that in
judgment by one means or another. Every one should be salted with fire-the good
and the bad. Where there was life, the fire would only consume the flesh; for
when we are judged, we are chastened of the Lord, that we should not be
condemned with the world. If the judgment reaches the wicked (and assuredly it
shall reach them), it is condemnation-a fire that is not quenched. But, for the
good, there was also something else: they should be salted with salt. Those who
were consecrated to God, whose life was an offering to Him, should not lack the
power of holy grace, which binds the soul to God and inwardly preserves it from
evil. Salt is not the gentleness that pleases (which grace produces without
doubt), but that energy of God within us which connects everything in us with
God, and dedicates the heart to Him, binding it to Him in the sense of
obligation and of desire, rejecting all in oneself that is contrary to Him
(obligation that flows from grace, but which acts all the more powerfully on
that account). Thus, practically, it was distinctive grace, the energy of
holiness, which separates from all evil; but by setting apart for God. Salt was
good: here the effect produced in the soul, the condition of the soul, is so
called, as well as the grace that produces this condition. Thus they who
offered themselves to God were set apart for Him; they were the salt of the
earth. But if the salt lose its savour, wherewith can it be salted? It is used
for seasoning other things; but if the salt needs it for itself, there is
nothing left that can salt it. So would it be with Christians; if they who were
of Christ did not render this testimony, where should anything be found, apart
from Christians, to render it to them and produce it in them? Now this sense of
obligation to God which separates from evil, this judgment of all evil in the
heart, must be in oneself. It is not a question of judging others, but of
placing oneself before God, thus becoming the salt, having it in oneself. With
regard to others, one must seek peace; and real separation from all evil is
that which enables us to walk in peace together.
In a word, Christians were to keep themselves separate
from evil and near to God in themselves; and to walk with God in peace among
one another.
No instruction could be more plain, more important, more
valuable. It judges, it directs, the whole christian life in a few words.
He brings back all the relations of God with man to their
original elements, setting aside the world and its glory, and Jewish glory
also, as to its immediate accomplishment, and pointing out the path of eternal
life in the cross, and in the saving power of God. Nevertheless He takes the
place of obedience Himself, and of service-the true place of man-in the midst
of all this: God Himself being introduced on the other hand, in His proper
character as God, in His nature and in His divine rights; the special glory
that belongs to dispensations, and the relationships proper to them, being left
out.
[1] The
entrance into the cloud does not form part of the revelation here. We find it
in Luke. The cloud for Israel was the place where God dwelt; it was (Matt. 17)
a bright cloud.
[2] Some
have difficulty in reconciling this with: "Forbid him not, he that is not
with me is against me." But they coalesce when the main point is seen;
Christ was a divine criterion of man's state, and brought things to an issue.
The world was wholly, absolutely, against Him. If a man was not, there was no
middle state, he was for Him. But things being brought to an issue, if a man
was not for Him, he was of the world, and so against Him.
── John Darby《Synopsis of Mark》
Mark 9
Chapter Contents
The transfiguration. (1-13) An evil spirit cast out.
(14-29) The apostles reproved. (30-40) Pain to be preferred to sin. (41-50)
Commentary on Mark 9:1-13
(Read Mark 9:1-13)
Here is a prediction of the near approach Christ's
kingdom. A glimpse of that kingdom was given in the transfiguration of Christ.
It is good to be away from the world, and alone with Christ: and how good to be
with Christ glorified in heaven with all the saints! But when it is well with
us, we are apt not to care for others, and in the fulness of our enjoyments, we
forget the many wants of our brethren. God owns Jesus, and accepts him as his
beloved Son, and is ready to accept us in him. Therefore we must own and accept
him as our beloved Saviour, and must give up ourselves to be ruled by him.
Christ does not leave the soul, when joys and comforts leave it. Jesus explained
to the disciples the prophecy about Elias. This was very suitable to the ill
usage of John Baptist.
Commentary on Mark 9:14-29
(Read Mark 9:14-29)
The father of the suffering youth reflected on the want
of power in the disciples; but Christ will have him reckon the disappointment
to the want of faith. Very much is promised to our believing. If thou canst
believe, it is possible that thy hard heart may be softened, thy spiritual diseases
may be cured; and, weak as thou art, thou mayest be able to hold out to the
end. Those that complain of unbelief, must look up to Christ for grace to help
them against it, and his grace will be sufficient for them. Whom Christ cures,
he cures effectually. But Satan is unwilling to be driven from those that have
been long his slaves, and, when he cannot deceive or destroy the sinner, he
will cause him all the terror that he can. The disciples must not think to do
their work always with the same ease; some services call for more than ordinary
pains.
Commentary on Mark 9:30-40
(Read Mark 9:30-40)
The time of Christ's suffering drew nigh. Had he been
delivered into the hands of devils, and they had done this, it had not been so
strange; but that men should thus shamefully treat the Son of man, who came to
redeem and save them, is wonderful. Still observe that when Christ spake of his
death, he always spake of his resurrection, which took the reproach of it from
himself, and should have taken the grief of it from his disciples. Many remain
ignorant because they are ashamed to inquire. Alas! that while the Saviour
teaches so plainly the things which belong to his love and grace, men are so
blinded that they understand not his sayings. We shall be called to account
about our discourses, and to account for our disputes, especially about being
greater than others. Those who are most humble and self-denying, most resemble
Christ, and shall be most tenderly owned by him. This Jesus taught them by a
sign; whoever shall receive one like this child, receives me. Many have been
like the disciples, ready to silence men who have success in preaching to
sinners repentance in Christ's name, because they follow not with them. Our
Lord blamed the apostles, reminding them that he who wrought miracles in his
name would not be likely to hurt his cause. If sinners are brought to repent,
to believe in the Saviour, and to live sober, righteous, and godly lives, we
then see that the Lord works by the preacher.
Commentary on Mark 9:41-50
(Read Mark 9:41-50)
It is repeatedly said of the wicked, Their worm dieth
not, as well as, The fire is never quenched. Doubtless, remorse of conscience
and keen self-reflection are this never-dying worm. Surely it is beyond compare
better to undergo all possible pain, hardship, and self-denial here, and to be
happy for ever hereafter, than to enjoy all kinds of worldly pleasure for a
season, and to be miserable for ever. Like the sacrifices, we must be salted
with salt; our corrupt affections must be subdued and mortified by the Holy
Spirit. Those that have the salt of grace, must show they have a living principle
of grace in their hearts, which works out corrupt dispositions in the soul that
would offend God, or our own consciences.
── Matthew Henry《Concise Commentary on Mark》
Mark 9
Verse 2
[2] 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.
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 the form
of a servant, {mentioned by St. Paul, Philippians 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. Matthew 17:1; Luke 9:28.
Verse 3
[3] And his raiment became shining, exceeding white as snow; so as no fuller
on earth can white them.
White as snow, such as no fuller can whiten — Such as could not be equalled either by nature or art.
Verse 4
[4] And
there appeared unto them Elias with Moses: and they were talking with Jesus.
Elijah —
Whom they expected: Moses, whom they did not.
Verse 7
[7] And
there was a cloud that overshadowed them: and a voice came out of the cloud,
saying, This is my beloved Son: hear him.
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 Moses. But it now appeared again, in honour of our
Lord, as the great Prophet of the Church, who was prefigured by Moses.
Hear ye him —
Even preferably to Moses and Elijah.
Verse 12
[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.
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. The first part of the verse answers
their question concerning Elijah; the second refutes their error concerning the
Messiah's continuing for ever.
Verse 14
[14] And
when he came to his disciples, he saw a great multitude about them, and the
scribes questioning with them.
Verse 15
[15] And
straightway all the people, when they beheld him, were greatly amazed, and running
to him saluted him.
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 countenance.
Verse 17
[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 answering — The scribes gave no answer to our Lord's question. They did not care to
repeat what they had said to his disciples.
A dumb spirit — A
spirit that takes his speech from him.
Verse 20
[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.
When he saw him —
When the child saw Christ; when his deliverance was at hand.
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?
Verse 22
[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.
If thou canst do any thing — In so desperate a case: Have compassion on us - Me as well as him.
Verse 23
[23]
Jesus said unto him, If thou canst believe, all things are possible to him that
believeth.
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?
Verse 24
[24] And
straightway the father of the child cried out, and said with tears, Lord, I
believe; help thou mine unbelief.
Help thou mine unbelief — Although my faith be so small, that it might rather be termed unbelief,
yet help me.
Verse 25
[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.
Thou deaf and dumb spirit — So termed, because he made the child so. When Jesus spake, the devil
heard, though the child could not.
I command thee — I
myself now; not my disciples.
Verse 26
[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.
Having rent him sore — So does even the body sometimes suffer, when God comes to deliver the
soul from Satan.
Verse 30
[30] And
they departed thence, and passed through Galilee; and he would not that any man
should know it.
They passed through Galilee — Though not through the cities, but by them, in the most private ways.
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.
The Son of man is delivered — It is as sure as if it were done already. Matthew 17:22; Luke 9:44.
Verse 32
[32] But
they understood not that saying, and were afraid to ask him.
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
his temporal kingdom.
Verse 33
[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?
Verse 34
[34] But
they held their peace: for by the way they had disputed among themselves, who
should be the greatest.
Who should be greatest — Prime minister in his kingdom.
Verse 35
[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.
Let him be the least of all — Let him abase himself the most.
Verse 36
[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,
Verse 37
[37]
Whosoever shall receive one of such children in my name, receiveth me: and
whosoever shall receive me, receiveth not me, but him that sent me.
One such little child — Either in years or in heart.
Verse 38
[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 — 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. Luke 9:49.
Verse 39
[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.
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 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.
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 opinions, modes
of worship, or any thing else which does not affect the essence of religion.
Verse 40
[40] For
he that is not against us is on our part.
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 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.
Verse 41
[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.
For whosoever shall give you a cup — Having answered St. John, our Lord here resumes the discourse which was
broken off at the 37th verse. Mark 9:37; Matthew 10:42.
Verse 42
[42] And
whosoever shall offend one of these little ones that believe in me, it is
better for him that a millstone were hanged about his neck, and he were cast
into the sea.
On the contrary, whosoever shall offend the
very least Christian. Matthew 18:6; Luke 17:1.
Verse 43
[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 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
slacken thee in the ways of Cod, renounce all intercourse with him. This
primarily relates to persons, secondarily to things. Matthew 5:29; Matthew 18:8.
Verse 44
[44]
Where their worm dieth not, and the fire is not quenched.
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 (either
material, or infinitely worse!) that tormenteth the body, is not quenched for
ever. Isaiah 66:24.
Verse 49
[49] For
every one shall be salted with fire, and every sacrifice shall be salted with
salt.
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 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.
Verse 50
[50] Salt
is good: but if the salt have lost his saltness, wherewith will ye season it?
Have salt in yourselves, and have peace one with another.
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. 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 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. Matthew 5:13; Luke 14:34.
── John Wesley《Explanatory Notes on Mark》
Chapter 9. Up on a High Mountain
If You Can
Believe
Help My Unbelief
I. Jesus
Transfigured on a High Mountain
II. Possessed
by a Mute Spirit
III. Disciples
Argue about Who Would Be the Greatest
── Chih-Hsin Chang《An Outline of The New Testament》