Markchapter 9
50 verses · Mark · AD 55 to 65 · The Gospels
“It often throws him into the fire or into the water, trying to kill him. But if You can do anything, have compassion on us and help us.”
Introduction
Mark, The Gospels, Mark Overview.
Mark follows the confession of chapter 8 with a scene of glory on a mountain and then a scene of failure at its foot. He wrote for a church in Rome that had begun to suffer, and this chapter holds the glory of Christ and the road of suffering together. Jesus now spends more time teaching the Twelve in private, and the lessons are hard ones. Listen for the voice from the cloud and what it tells the disciples to do. Listen also for the argument on the road, and for the child Jesus sets among them. Read it as teaching for disciples who still misunderstand.
Context
- Who
- Roman readers being taught what greatness costs
- What
- The transfiguration, the healing of a boy the disciples could not help, the second prediction of Jesus' death, and teaching on greatness and on sin.
- Where
- A high mountain, the crowd at its foot, the roads of Galilee and a house in Capernaum.
- When
- The close of the Galilean ministry, about AD 29.
- Why
- To confirm that Jesus is the beloved Son before the road to the cross, and to teach His disciples humility, faith and watchfulness against sin.
Historical context
Which mountain is unknown. Tabor is the traditional site, but Tabor had a settlement on top in this period, and the story's position just after Caesarea Philippi has led many to look to a shoulder of Mount Hermon, the snow-capped range rising nine thousand feet to the north.
Show the rest of the historical context, 3 more paragraphs
Elijah's appearance raises the question the disciples then ask, because Malachi ends the prophets with a promise that Elijah comes before the great day. Scribes taught it as a fixed sequence, so a Messiah arriving before Elijah was a problem to be solved.
The boy's symptoms as Mark records them, sudden rigidity, foaming, falling into fire and water, are described with a precision unusual in ancient texts, including the father's note that it has happened since childhood.
The closing sayings use two hard local images. Gehenna was the Valley of Hinnom running along Jerusalem's southern side, remembered as a place where children had been burned in sacrifice, and Isaiah's closing lines about the undying worm stand behind the phrase. Salt was a preservative and a fixture of sacrifice, the Law required salt on every offering, and in the Roman world it was so basic a commodity that soldiers' pay was reckoned partly against it.
Significance
The father's cry, I believe, help my unbelief, was the sentence a struggling congregation could pray without pretending. Mark keeps it in, exactly as spoken.
Show the rest of the significance, 1 more paragraph
And the argument on the road about who was greatest is answered by a child set in the middle. To Roman readers who lived in a society organised by rank, patrons, and honours, being told that whoever wants to be first must be last of all and servant of all inverted the entire social machine they lived inside.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Transfigured Before Them
will not taste death: Jesus promises that some standing here will not taste death before they see the kingdom of God arrive with power. Mark sets the transfiguration six days later, placing the promise beside that mountain scene.
Mark 9:1
“The connection of this passage with the end of the last chapter ought never to be overlooked. Our Lord had been speaking of His own coming death and passion — of the necessity of self-denial, if men would be His disciples — of the need of losing our lives, if we would have them saved. But in the same breath he goes on to speak of His future kingdom and glory. He takes off the edge of His "hard sayings," by promising a sight of that glory to some of those who heard Him.”
2 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Mark 9:1
“That which is foretold, is, 1. That the kingdom of God would come, and would come so as to be seen: the kingdom of the Messiah shall be set up in the world by the utter destruction of the Jewish polity, which stood in the way of it; this was the restoring of the kingdom of God among men, which had been in a manner lost by the woeful degeneracy both of Jews and Gentiles.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:1
“Verily I say ... - See the notes at Mat 16:28. This verse properly belongs to the preceding chapter and the preceding discourse.”
Mark 9:2-4
He was transfigured before them: There He was transfigured before them, Mark's one word for a change so complete that Matthew adds the sun and Luke the lightning. His clothes became radiantly white, brighter than any launderer on earth could bleach them.
Mark 9:2
“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. 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. 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Mark 9:2
“He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended into the mountain along with three others, and then became one of six (the sixth), in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad, and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one.”
Irenaeus · written before 202 · Against Heresies Book Ipatristic
Mark 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 the form of a servant, {mentioned by St. Paul, Phil. ii, 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
brighter than any launderer on earth could bleach them: John Gill explains that the brightness came from within, the glory of his body shining out through his clothes. John Chrysostom says the sun and snow are named because nothing brighter or whiter is known. The real light went beyond both.
Mark 9:3
“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".”
Elijah and Moses appeared before them: John Chrysostom notes that the crowds had called Jesus Elijah or one of the prophets. Jesus appears beside the two to show the difference between the Lord and his servants. John Gill adds that they talked of what he would suffer at Jerusalem.
Mark 9:4
“Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.”
Tertullian · written before 220 · Against Praxeaspatristic
1 more voice on this verse
Mark 9:4
“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.”
Mark 9:5-6
it is good for us to be here: Peter's three shelters, one for You, one for Moses, and one for Elijah, would set Moses and Elijah level with Jesus. Mark gives the reason plainly: they were all so terrified that Peter did not know what else to say.
Mark 9:5
“Though Christ was transfigured, and was in discourse with Moses and Elias, yet he gave Peter leave to speak to him, and to be as free with him as he used to be. Note, Our Lord Jesus, in his exaltation and glory, doth not at all abate of his condescending kindness to his people.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Mark 9:5
“O Peter, even though you have ascended the mountain, even though you see Jesus transfigured, even though his garments are white; nevertheless, because Christ has not yet suffered for you, you are still unable to know the truth.”
Jerome · written before 420 · HOMILY 80patristic
Peter did not know what else to say: Origen notes that Mark adds this remark in his own voice. John Chrysostom reads the fear as one that lifted the disciples above their usual state of mind. John Gill adds that all three were filled with dismay at what they saw and heard.
Mark 9:6
“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.”
Mark 9:7-8
The voice from the cloud declares This is My beloved Son, words that echo the baptism at 1:11. Listen to Him is spoken with Moses and Elijah standing by, and when they looked around, they saw no one with them except Jesus.
Mark 9:7
“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.”
2 more voices on this verse
Mark 9:7
“It seems to me that this cloud is the grace of the Holy Spirit. Naturally, a tent gives shelter and overshadows those who are within; the cloud, therefore, serves the purpose of the tents. O Peter, you who want to set up three tents, have regard for the one tent of the Holy Spirit who shelters us equally.”
Jerome · written before 420 · HOMILY 80patristic
Mark 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 Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
they saw no one with them except Jesus: Matthew Henry draws comfort from this moment. When rare joys are withdrawn, Christ's ordinary presence stays with his disciples to the end of the world. Charles Spurgeon calls this last sight on the mountain the best one.
Mark 9:8
THIS was the last sight the disciples had upon the mountain and it seems to me to have been the best. They saw "Jesus only." Jesus was often with His people. He was usually with His disciples, but they did not often notice Him as "Jesus only." They probably did so, in this case, because He had been accompanied by two great and notable personages, who, all of a sudden, withdrew themselves and then, "they saw no man any more, save Jesus only."
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2634: “"Jesus Only" —a Communion Meditation” (lightly modernized text, CCEL edition)Particular Baptist
1 more voice on this verse
Mark 9:8
“Note, Christ doth not leave the soul, when extraordinary joys and comforts leave it. Though more sensible and ravishing communications may be withdrawn, Christ's disciples have, and shall have, his ordinary presence with them always, even to the end of the world, and that is it we must depend upon.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:9-10
not to tell anyone what they had seen: Jesus admonished them not to tell anyone what they had seen until the Son of Man had risen from the dead. It is the one silencing in Mark given an end.
Mark 9:9
“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.”
discussing what it meant to rise from the dead: Adam Clarke notes that nothing in Matthew or Luke answers to this verse, so Mark alone preserves it. Several old copies and versions read the question as asking when he should rise from the dead. Griesbach approved that reading.
Mark 9:10
“And they kept that saying - This verse is wanting in two MSS. and one of the Itala. 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Mark 9:11-13
Jesus agrees that Elijah does indeed come first, then adds that Elijah has indeed come, and they have done to him whatever they wished. Mark has already told of John the Baptist's death under Herod in chapter 6.
Mark 9:11
“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.”
1 more voice on this verse
Mark 9:11
“Why say the Scribes, that before the appearing of the Messiah in his glory, according to the order settled in the prophecies of the Old Testament, Elias must first come? But Elias was gone, and Moses too. Now that which raised this difficulty, was, the scribes taught them to expect the person of Elias, whereas the prophecy intended one in the spirit and power of Elias.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
the Son of Man must suffer many things: John Wesley explains the two halves of the answer. The first grants the scribes' point about Elijah. The second corrects their belief that the Messiah would remain forever, since Scripture also foretells his suffering.
Mark 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. The first part of the verse answers their question concerning Elijah; the second refutes their error concerning the Messiah's continuing forever.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Mark 9:12
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Elijah has indeed come: John Chrysostom explains in what sense John the Baptist was Elijah. He was fulfilling the ministry of that prophet. John Gill adds that prophecy itself had described John under Elijah's name.
Mark 9:13
“For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head; wherefore there follows, And they have done unto him whatsoever they listed, as it is written of him.”
Theophylact of Ohrid · written before 1107 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Mark 9:13
“But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him.”
This Kind Comes Out Only by Prayer
Mark 9:14-19
a large crowd around them: Below the mountain, Jesus finds the nine arguing with scribes, because they could not drive out a spirit that had tormented a boy since childhood. Jesus answers their failure with O unbelieving generation, How long must I put up with you.
Mark 9:14
“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.”
2 more voices on this verse
Mark 9:14
“The contrast between these verses and those which precede them in the chapter is very striking. We pass from the mount of transfiguration to a melancholy history of the work of the devil. We come down from the vision of glory — to a conflict with Satanic possession. We change the blessed company of Moses and Elijah — for crude interaction with unbelieving Scribes.”
Mark 9:14
“He found the scribes questioning with them, in the hearing of the multitude, some of whom perhaps began to be shocked by it. Thus Moses, when he came down from the mount, found the camp of Israel in great disorder; so soon were Christ and Moses missed. Christ's return was very welcome, no doubt, to the disciples, and un welcome to the scribes.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
they were filled with awe: Jamieson, Fausset and Brown think his face still bore traces of the glory of the mountain. That would explain why the people ran to greet him. Adam Clarke suggests the surprise of his sudden arrival, and admits the cause is uncertain.
Mark 9:15
“There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. So BENGEL, DE WETTE, MEYER, TRENCH, ALFORD. No wonder, if this was the case, that they not only ran to Him, but saluted Him.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
John Gill notes that several old versions direct the question to the scribes. They had been pressing the disciples hard in close debate. Ryle marks the contrast with the mountain, where the company was Moses and Elijah, and here it is unbelieving scribes.
Mark 9:16
“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?”
a spirit that makes him mute: Adam Clarke explains that the spirit was called mute because it took away the boy's power of speech. John Chrysostom notes that the father's weak faith was the cause of the failure. Yet he laid the blame on the disciples.
Mark 9:17
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
becomes rigid: Jamieson, Fausset and Brown explain that the word rendered becomes rigid means withered or dried up, as elsewhere in the New Testament. Adam Clarke adds that the boy was mute and also sorely tortured. Matthew Henry calls it a constant affliction to a tender father.
Mark 9:18
“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.”
1 more voice on this verse
Mark 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 are given by Luke, and by our Evangelist below.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Matthew Henry notes that Jesus never complained of his low condition. What he found hard to bear was the unbelief of the people around him. John Gill includes the father in the rebuke, for he had sided with the scribes against the disciples.
Mark 9:19
“He answereth him, and saith, O faithless generation--"and perverse," or "perverted" (Mt 17:17; Lu 9:41). 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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Mark 9:20-24
foaming at the mouth: Jesus echoes If You can and moves the question from the case to faith: All things are possible to him who believes. The father cries, I do believe; help my unbelief, faith and its lack confessed in one breath.
Mark 9:20
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Mark 9:20
“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?”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Mark 9:20
“He also permits the child to be vexed, that in this way we might know the devil's wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him.”
Theophylact of Ohrid · written before 1107 · Catena Aurea by Aquinaspatristic
Matthew Henry notes that a trouble of such long standing made the case sadder and the cure harder. He applies it to every person. The evil works in us from childhood, and only the grace of Christ can cast it out.
Mark 9:21
“Let Juliang blush, who dares to say that all men are born in the flesh, without the infection of sin, as though they were innocent in all respects, just as Adam was when he was created. For what was there in the boy, that he should be troubled from infancy with a cruel devil, if he were not held at all by the chain of original sin? since it is evident that he could not yet have had any sin of his own.”
Bede · written before 735 · Catena Aurea by Aquinaspatristic
if You can do anything: Matthew Henry explains the doubt in the father's words. Because the disciples had failed, he trusted Christ's goodwill but questioned his power. Jamieson, Fausset and Brown point to the word us, which shows the affliction lay on the whole family.
Mark 9:22
“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.”
1 more voice on this verse
Mark 9:22
“His knowledge of Christ's abilities limited his belief. You can't believe any further than you have knowledge.”
Charles Spurgeon notes that the Revised Version, nearer the original wording, has Jesus repeat the father's own words back to him. Adam Clarke puts the sense plainly. Christ supplies the power, and faith receives it.
Mark 9:23
“And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee;" thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth;" and, "Go thy way; and as thou hast believed, so be it done unto thee." Now all such expressions demonstrate that man is in his own power with respect to faith.”
Irenaeus · written before 202 · Irenaeus Against Heresies Book 4patristic
4 more voices on this verse
Mark 9:23
“This saying, If thou canst, is a proof of the freedom of the will. Again, all things are possible to him that believeth, which evidently means all those things which are prayed for with tears in the name of Jesus, that is, of salvation. By this also we are taught that our faith is tottering, if it lean not on the stay of the help of God.”
Pseudo-Jerome · Catena Aurea by Aquinaspatristic
Mark 9:23
“I BELIEVE THAT OUR OWN Authorized Version conveys to the mind of the reader the sense intended by the Evangelist; it is, however, exceedingly probable that in exact words the Revised Version is nearer to the original. It runs thus"And Jesus said unto him, If thou canst! All things are possible to him that believeth." Our own Version better expresses the sense to the general reader, and the main object of a translation is to give the meaning.”
Mark 9:23
“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?”
Mark 9:23
“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?”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Jamieson, Fausset and Brown call this plea unparalleled. Asking help against his own unbelief shows he had seen in Christ a power greater than any cure for his son. Augustine draws the lesson that we should pray for the very faith by which we pray.
Mark 9:24
“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. Help thou mine unbelief - That is, assist me against it.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
4 more voices on this verse
Mark 9:24
“Seeing that his faith was being driven by the waves of unbelief on the rocks which would cause a fearful shipwreck, he asks of the Lord an aid to his faith, saying "Lord, help me in my unbelief." So thoroughly did the apostles and those who live in the gospel realize that everything which is good is brought to completion by the aid of the Lord, and not imagine that they could preserve their faith unharmed by their own strength or free will, that they prayed that it might be helped and granted to them by the Lord.”
John Cassian · written before 435 · Conference of Abbot Paphnutius 16patristic
Mark 9:24
“Those that complain of unbelief, must look up to Christ for grace to help them against it, and his grace shall be sufficient for them. "Help mine unbelief, help me to a pardon for it, help me with power against it; help out what is wanting in my faith with thy grace, the strength of which is perfected in our weakness." VIII.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:24
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Mark 9:24
“THIS is the case of a man who knew well enough what he wanted and who was full of anxiety to obtain it. Indeed, he was so anxious to obtain it that he prayed most earnestly and most importunately for it. He prayed to the right Person, too, for, after having failed with the disciples, he resorted to their Master, Himself. Yet, not withstanding all this, at the time recorded in our text, he had not obtained the blessing that he sought.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2881: “Feeble Faith Appealing to a Strong Savior” (lightly modernized text, CCEL edition)Particular Baptist
Mark 9:25-27
The departure was as violent as the possession, and the boy became like a corpse, so that many said he was dead. But Jesus took him by the hand and helped him to his feet, the gesture Mark records when Jesus raised Jairus's daughter.
Mark 9:25
“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?”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The boy became like a corpse: Jamieson, Fausset and Brown note that once the faith Christ asked for was found, the evil spirit could not prevail. Gregory the Dialogist gives the stillness a spiritual sense. Whoever is freed from evil's power has put his carnal way of life to death.
Mark 9:26
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
helped him to his feet: Matthew Henry points to the Greek verb, which means Jesus took fast hold of the boy and strongly bore him up. Then all was well. John Gill reports that one Arabic edition adds that the boy went into his own house.
Mark 9:27
“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.”
1 more voice on this verse
Mark 9:27
“Jesus took him by the hand, kratesas -- took fast hold of him, and strongly bore him up, and he arose and recovered, and all was well. The reason he gave to the disciples why they could not cast out this devil.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:28-29
His disciples asked Him privately: why they had failed, though He had sent them out with authority over spirits in chapter 6. Jesus answered, This kind cannot come out, except by prayer, pointing them to dependence on God.
Mark 9:28
“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?”
John Chrysostom says the disciples feared they had lost the power given to them over unclean spirits. Jamieson, Fausset and Brown explain the answer. Faith strong enough for such a victory is reached through effort, with God in prayer and with ourselves in self-denial.
Mark 9:29
“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.”
3 more voices on this verse
Mark 9:29
"Howbeit this kind goeth not out but by prayer and fasting" (Mt 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.
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Mark 9:29
“Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress?”
Tertullian · written before 220 · On Fastingpatristic
Mark 9:29
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Who Is the Greatest? A Child in His Arms
Mark 9:30-32
Jesus did not want anyone to know: Jesus was teaching His disciples the second prediction, that the Son of Man will be delivered into the hands of men. The word delivered will be used of Judas's betrayal, and it also names God's own giving up of the Son.
Mark 9:30
“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.”
will be delivered into the hands of men: Jamieson, Fausset and Brown note that the Greek puts delivered in the present tense, to show how near the event stood. Matthew Henry observes that Jesus never spoke of his death without his resurrection. That hope should have taken away their grief.
Mark 9:31
“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.”
3 more voices on this verse
Mark 9:31
“For he taught his disciples, and said unto them--"Let these sayings sink down into your ears" (Lu 9:44); not what had been passing between them as to His grandeur, but what He was now to utter. The Son of man is delivered--The use of the present tense expresses how near at hand He would have them to consider it.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Mark 9:31
“See the notes at Mat 17:22-23. Mar 9:31 Is delivered - Is given to men to make an atonement by his sufferings and death, and will in due time be taken and killed.”
Mark 9:31
“But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
they were afraid to ask Him about it: John Wesley explains the confusion. They could not fit his death into their hope of an earthly kingdom. Matthew Henry draws a warning from their silence: many remain ignorant because they are ashamed to ask.
Mark 9:32
“The dullness of the disciples in spiritual things appears once more, as soon as this announcement was made. There was good in the tidings as well as seeming evil — sweet as well as bitter — life as well as death — the resurrection as well as the cross. But it was all darkness to the bewildered twelve. "They did not understand what He was saying, and were afraid to ask." Their minds were still full of their mistaken ideas of their Master's reign upon earth. They thought that His earthly kingdom was immediately to appear.”
2 more voices on this verse
Mark 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 his temporal kingdom.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Mark 9:32
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Mark 9:33-35
On the way they had been arguing about which of them was the greatest, on the road where He had just foretold His death. He answers that the first must be the last of all and the servant of all.
Mark 9:33
“We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation. We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Mark 9:33
“Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.”
Jerome · written before 420 · Catena Aurea by Aquinaspatristic
Mark 9:33
“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.”
which of them was the greatest: Jamieson, Fausset and Brown suggest what raised the question. The recent promise of the kingdom, the transfiguration and the choice of three disciples to witness it all fed the rivalry. Matthew Henry names what the dispute broke: the two great laws of humility and love.
Mark 9:34
“Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Mark 9:34
“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 (Mt 16:19-28), the transfiguration of their Master, and especially the preference given to three of them at that scene.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
John Chrysostom turns ambition around. Whoever loves the highest honor should pursue the lowest place and put himself behind others. Gregory of Nyssa adds that each disciple is subordinate to his brother, and to all.
Mark 9:35
“Let vanity be unknown among you. Let simplicity and harmony and a guileless attitude weld the community together. Let each remind himself that he is not only subordinate to the brother at his side, but to all. If he knows this, he will truly be a disciple of Christ.”
Gregory of Nyssa · written before 395 · On the Christian Mode of Life 8.1patristic
Mark 9:36-37
He had a little child stand among them: , one with no standing to claim in that culture. Whoever welcomes one of these little children in My name welcomes Me joins the welcome of the powerless to the welcome of Christ.
Mark 9:36
“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.”
1 more voice on this verse
Mark 9:36
“All of you, then, who shall remain stedfast, and be as children, without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God.”
Shepherd of Hermas · written before 160 · Shepherd of Hermas, Similitude 9patristic
welcomes one of these little children in My name: John Chrysostom notes that the child was free from envy, vain glory and the wish to be above others. Jesus asks more than that the disciples become like him. They must also honor such little ones for his sake.
Mark 9:37
“You will not dismiss a brother who has entered your house without prayer.-"Have you seen," says Scripture, "a brother? you have seen your Lord; "-especially "a stranger," lest perhaps he be "an angel." But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you-according to the precept-say, "Peace to this house," unless you exchange mutual peace with them who are in the house?”
Tertullian · written before 220 · On Prayerpatristic
Whoever Is Not Against Us; Salted With Fire
Mark 9:38-41
driving out demons in Your name: John reports that they tried to stop a man driving out demons in Your name, because he does not accompany us. Jesus answers that whoever is not against us is for us.
Mark 9:38
“We see in these verses, the mind of Christ on the great subject of TOLERATION in religion . The apostle John said to Jesus, "Teacher, we saw a man using your name to cast out demons, but we told him to stop because he isn't one of our group." The man was doing a good work without doubt. He was warring on the same side as the apostles, beyond question. But this did not satisfy John. He did not work in the company of the apostles. He did not fight in line with them. And therefore John had opposed him.”
2 more voices on this verse
Mark 9:38
“He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:38
“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,…”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Albert Barnes explains that the power to work a miracle in Christ's name was proof enough of the man's attachment to him. John Wesley sees here a pattern of fairness. Christ treated as friends those who were no open enemies.
Mark 9:39
“Forbid him not - Do not prevent his doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be prevented. Can lightly speak evil of me - The word here rendered “lightly” means quickly or “immediately.” The meaning of the passage is, that he to whom God gave the power of working a miracle, by that gave evidence that he could not be found among the enemies of Jesus. He ought not, therefore, to be prevented from doing it.”
2 more voices on this verse
Mark 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 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Mark 9:39
“Casting out devils, and so destroying Satan's kingdom, doing this in Christ's name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
whoever is not against us is for us: Augustine sets this beside Luke 11:23, where the one who is not with Christ is against him, and holds both true. The man was with the disciples as far as he honored Christ's name. Only what lay outside that fellowship needed correcting, so he might be drawn into unity.
Mark 9:40
“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.”
1 more voice on this verse
Mark 9:40
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
because you bear the name of Christ: Matthew Henry notes that the kindness counts because it is done for Christ's sake. That motive gives it value before God. He ties the verse back to the man John had forbidden: those serving Christ's kingdom are to be encouraged, even when they differ from us.
Mark 9:41
God never asks his servants to do what is impossible. The love and goodness of his Godhead is revealed as richly available. It is poured out like water upon all. God furnishes to each person according to his will the ability to do something good. None of those seeking to be saved will be lacking in this ability, given by the one who said: "whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward."
Gregory of Nyssa · written before 395 · On the Christian Mode of Life 8.1patristic
2 more voices on this verse
Mark 9:41
“Whosoever shall give you a cup ... - How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name - that is, because he “is” a Christian, and therefore from love “to the Saviour.” This is very different from giving it from a mere motive of common kindness.”
Mark 9:41
“What kindness is done to Christ's poor, must be done them for his sake, and because they belong to him; for that is it that sanctifies the kindness, and puts a value upon it in the sight of God. This is a reason why we must not discountenance and discourage those who are serving the interests of Christ's kingdom, though they are not in every thing of our mind and way.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
one of these little ones who believe in Me: The warning guards the little ones who believe in Me, whether children in years or the newly faithful. The large millstone is the great stone turned by a donkey, and drowning denied a body the burial that culture prized.
Mark 9:42
“But in Mt 18:6 it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in Lu 17:35. It is of course the same which is meant here. 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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Mark 9:42
“He warns all his followers to take heed of ruining their own souls. This charity must begin at home; if we must take heed of doing any thing to hinder others from good, and to occasion their sin, much more careful must we be to avoid every thing that will take us off from our duty, or lead us to sin; and that which doth so we must part with, though it be ever so dear to us.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:43-48
If your hand causes you to sin: The command to cut off hand, foot, and eye is hyperbole in the manner of the Sermon on the Mount. It urges the removal of whatever leads to sin.
Mark 9:43
“Thy hand - foot - eye - cause thee to offend; - See the notes on Mat 5:29-30 (note). 9:43The 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Mark 9:43
“The case supposed, that our own hand, or eye, or foot, offend us; that the impure corruption we indulge is as dear to us as an eye or a hand, or that that which is to us as an eye or a hand, is become an invisible temptation to sin, or occasion of it. Suppose the beloved is become a sin, or the sin a beloved.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mark 9:43
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Mark 9:44
“Where their worm dieth not, and the fire is not quenched.”
1 more voice on this verse
Mark 9:44
“Since, therefore, He whom these men boast of as their Master, and of whom they affirm that He had a soul greatly better and more highly toned than others, did indeed, with much earnestness, command certain things to be done as being good and excellent, and certain things to be abstained from not only in their actual perpetration, but even in the thoughts which lead to their performance, as being wicked, pernicious, and abominable,-how then can they escape being put to confusion, when they affirm that such a Master was more highly toned [in spirit] and better than others, and…”
Irenaeus · written before 202 · Against Heresies (Book II, Chapter 32), Section 1patristic
Mark 9:45
If your foot causes you to sin, cut it off: John Gill applies the foot to people who support a man and give him his living. If they lead him from Christ, he must leave their company. Basil of Caesarea warns hearers against treating such threats as the idle tales a nurse tells to quiet children.
Mark 9:45
“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.”
1 more voice on this verse
Mark 9:45
“Do not think that I am threatening you with false goblins like some mother or nurse, as they are accustomed to do with small children. Whenever the children wail wildly and incessantly, they put the children to silence by means of bogus tales. But these things I am telling you are not a fiction. Rather, they are true reason publicly proclaimed with a straightforward voice.”
Basil of Caesarea · written before 379 · Homilies 5, Sayings for a Time of Hunger and Thirst 2patristic
Mark 9:46
“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.”
if your eye causes you to sin, pluck it out: John Gill notes that nothing is dearer to a person than the eye, tender and useful as it is. The Lord uses the same image in Deuteronomy 32 to show how dear his people are to him. What is most precious must still go if it causes sin.
Mark 9:47
“There are no operations of the Spirit of grace upon the souls of the damned sinners, and therefore there is nothing to alter the nature of the fuel, which must remain for ever combustible; nor is there any application of the merit of Christ to them, and therefore there is nothing to appease or quench the violence of the fire.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
John Chrysostom takes up the question whether the fire of hell ever ends, and answers from this verse that Christ declared it has no end. Matthew Henry gives the reason. No grace works on the lost to change them, and no merit of Christ is applied to quench the fire.
Mark 9:48
“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.”
2 more voices on this verse
Mark 9:48
“Nor, too, does anything which afflicts the senses here equal in torment the future life of sinners. Even if we denote some of those torments by terms familiar to us here, the difference is not slight. When you hear the word "fire," you have been taught to think of it differently from ordinary fire, since a new factor is added. For that fire is not quenched, while experience has devised many ways to quench the fire we know. And there is a great difference between fire which is quenched and that which cannot be put out.”
Gregory of Nyssa · written before 395 · Address on Religious Instruction 40patristic
Mark 9:48
“See the notes at Mat 18:7-9. Millstone. See Mat 18:6. Mar 9:44-46 Their worm - This figure is taken from Isa 66:24. See the notes at that passage. In describing the great prosperity. of the kingdom of the Messiah, Isaiah says that the people of God “shall go forth, and look upon the carcasses of the men who have transgressed against God.” Their enemies would be overcome. They would be slain. The people of God would triumph.”
Mark 9:49-50
everyone will be salted with fire: The saying that everyone will be salted with fire is among Mark's hardest. It is read as the refining trial of every disciple, like the salted offerings of Leviticus, or as the fire of judgment named before.
Mark 9:49
“Everyone - 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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Mark 9:49
"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.
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
John Wesley links the saying to the quarrel on the road. Disciples who lose their faith and love are like salt that has lost its saltiness. So they must keep grace within and stop contending over who is greatest.
Mark 9:50
“But, when the ruler prepares himself for speaking, let him bear in mind with what studious caution he ought to speak, lest, if he be hurried inordinately into speaking, the hearts of hearers be smitten with the wound of error and, while he perchance desires to seem wise he unwisely sever the bond of unity. For on this account the Truth says, "Have salt in yourselves, and have peace one with another." Now by salt is denoted the word of wisdom.”
Gregory the Dialogist · written before 604 · The Book of Pastoral Rule, Part 2, Chapter 4patristic
2 more voices on this verse
Mark 9:50
“If the salt have lost his saltness - See on Mat 5:13 (note). 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Mark 9:50
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Keep studying
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Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Alexander Maclaren, Expositions of Holy Scripture, Mark; Augustine of Hippo; Basil of Caesarea, HOMILIES 5, SAYINGS FOR A TIME OF HUNGER AND THIRST 2; Charles Spurgeon; Gregory of Nyssa, ON THE CHRISTIAN MODE OF LIFE 8.1; Gregory the Dialogist, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Mark; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom; John Gill; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Origen of Alexandria, Catena Aurea by Aquinas.