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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》