Marcos 9

John MacArthur · Citado em PreceptAustin

Marcos 9

MacArthur adds that "those three men, along with Andrew, made up the innermost circle of the apostles (cf. Lk 8:51; Mark 14:33). Jesus’ choice of three men reflects the law’s requirement that “on the evidence of two or three witnesses a matter shall be confirmed” (Deut. 19:15; cf. Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28)." (See The MacArthur New Testament Commentary ) David

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MacArthur points out that "Jesus took them with Him in accord with the Law’s requirement that truth be confirmed by two or three witnesses (Deut. 17:6; cf. Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28). (MNTC-Mk) And brought them up on a high mountain by themselves - NET = "led them alone up a high mountain privately (by themselves)." The point is that no one else was present on the mountain. Led up "seems to suggest a steep and difficult ascent as they climbed the high mountain." (Hiebert) Luke says they "went up on the mountain to pray." (Luke 9:28+ ) While not identified in any of the Gospel accounts, in the map above the high mountain (9200 feet), Mt Hermon, is only about 15 miles north of Caesarea Philippi. So it may have been that mountain per se or some of the foothills surrounding it. Some have suggested Mt Tabor but it is not a high mountain (only 2000 feet) and it is far south of Caesarea Philippi. Hiebert adds "The traditional identification of the place with Mt. Tabor is improbable since it is too far south, was not a high mountain, and apparently had a fortification on it at the time. A southern spur of Mt. Hermon, which is truly a high mountain, is now generally accepted, but one of the three different mountains, each over four thousand feet high, southeast of Caesarea Philippi, is also possible." (Gospel of Mark - An Expositional Commentary) THOUGHT - Because it is “a mountain apart,” Mount Tabor convinces others that it was the place of the transfiguration. The church at the summit has a glorious mosaic in gold, which is illuminated by the sun’s rays through the western window at the end of the day and reminds viewers of the transfiguration itself. THIS IS THE PROBLEM WITH SO-CALLED "HOLY PLACES" IN THE HOLY LAND -- THEY ARE MANY TIMES MEN'S CONJECTURE AND AS DISCUSSED MOUNT TABOR IS ALMOST SURELY NOT THE SITE OF THE TRANSFIGURATION. Brooks remarks, “The exact site, however, is unknown and unimportant. What is significant is that a high mountain in the Bible was often the place of revelation. Hill - In Luke 9:32 the parallel account tells us that Peter, James, and John took a nap after arriving to the mountain. We are also told that while they were sleeping, Jesus was praying. And it was while he was praying that he was transfigured: Brought up (399)(anaphero from ana = up, again, back + phero = bear, carry) literally means to cause to move from a lower position to a higher, take, lead, bring up. And He was transfigured before them- Before is emprosthen which means in front of them. Luke 9:29 indicates the transfiguration took place "while He was praying," In the transfiguration Jesus exhibited a change on the outside which came from His inside, His true nature, His divinity. Christ’s nature, of course, could not change; only His appearance. Jesus' glory shone through His humanity and His garments demonstrating to the disciples what Jesus really was on the inside. The glory which was Jesus' essential and eternal divine nature, shone outward, for a brief time and to a limited degree. Note the phrase before them, before the three disciples. And clearly the transfiguration made a vivid impression on Peter who later wrote... For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”– 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. 19 So we have the prophetic word made more sure (MORE SURE THAN THE TRANSFIGURATION), to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. memorable (2 Peter 1:16-19+) Hiebert - transfigured is our word metamorphosed and means changed into another form. It denotes a visible change of the outward form as expressive of the true inner nature. The aorist tense simply records the historical fact, while the passive voice indicates that the change was wrought by the Father. Matthew employed the same verb, but Luke used the expression “was altered,” literally, “became different.” It was the glorification of the physical body of His humiliation, the divine crowning of His perfect humanity. (Gospel of Mark - An Expositional Commentary)

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MacArthur - Jesus had possessed essential glory from all eternity (John 17:5) but veiled it until this moment. His glory will be fully revealed to the whole world in the future when “the sign of the Son of Man will appear in the sky, and … all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory” (Matt. 24:30; cf. 25:31 and the description of that event in Rev. 19:11–16). (MNTC-Mk)

Marcos 9

MacArthur has an interesting comment - Elijah and Moses existed as glorified spirits in heaven (Heb. 12:23), awaiting the resurrection of their bodies at the end of the future tribulation (Dan. 12:1–2), yet they appeared in visible, glorious (Luke 9:31) bodies. They evidently either received those bodies temporarily for this occasion, or God gave them their permanent resurrection bodies early. The apostles would not, of course, have recognized the two glorified men, so either they introduced themselves, or the Lord did. (MNTC-Mk) Along with Moses - There was no OT prediction of Moses' returning. Who was Moses in the Bible? Hiebert - Moses and Elijah are commonly accepted as the illustrious representatives of “the law and the prophets,” which bore witness to Jesus. Their presence with Jesus testified to Him as the true Messiah. (Gospel of Mark - An Expositional Commentary)

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MacArthur - Christ’s death is the truth for which the transfiguration was intended to prepare the disciples. Jesus was to die, but that could not negate God’s plan and the glory that was to come. The testimony of these two very important men confirmed the reality that the Lord Jesus would die. (MNTC-Mk)

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MacArthur concludes "Peter’s use of all three titles reveals that he repeated his request and how overwhelmed and humbled he and the others were. Holy fear mingled with exhilarating wonder at this glorious and incomprehensible experience." (MNTC-Mk) "Rabbi" was a title of respect for one recognized as an authoritative teacher.but what he has just seen should have told him that Jesus was much more than a teacher or rabbi. Rabbi (4461)(rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8) The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8 Jesus forbade His disciples to desire to use it ("do not be called Rabbi"). " (Was Jesus a rabbi?)

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MacArthur has an interesting comment that "The transfiguration took place in the month of Tishri, six months before the Passover. At that time the Feast of Tabernacles (or Booths), which commemorated the exodus from Egypt, was being celebrated. What better time, Peter may have reasoned, for the Messiah to lead His people out of bondage to sin and into His righteous kingdom than during the Feast of Tabernacles (Zech. 14:16–19)? (MNTC-Mk) David Garland has some interesting comments on what Peter meant by mentioned that they build three tabernacles on the mountain - He chatters on about building shelters: “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” Surprisingly, he calls Jesus “Rabbi” when he has just confessed him to be the Christ and has just witnessed his Transfiguration. His desire to build shelters (booths, tents, or tabernacles) is also a perplexing feature. The reader needs some explanation for them as we have for the Jewish customs in 7:3–4, and one can only guess what Peter intended. Are the shelters meant to recall the Exodus and an elusive reference to the Feast of Tabernacles (Lev. 23:39–43)? Are they intended to recall the ancient battle cry, “Every man to his tent, O Israel!” in anticipation of a military uprising (2 Sam. 20:1; 1 Kings 12:16; 2 Chron. 10:16)? Does Peter want to set up the messianic headquarters here on the mountain? Maybe he only wants to prolong the blessed moment and offers the three figures hospitality since tents were regarded as the habitations of divine beings (Ex. 25:1–9; Acts 7:43; Rev. 21:3). Does he mistakenly believe “that the eschatological rest in which God and his heavenly retinue would dwell upon earth had already begun”? If he does, then he fails to realize that before this final rest occurs, Jesus must go through suffering.(NIVAC-Mark) Grant Osborne - In 1992 astrophysicist Michael Hart wrote a book titled The 100: A Ranking of the Most Influential Persons in History, Revised and Updated for the Nineties. The book contains biographies of each person and ranks them in order from the most influential to the least influential (of the top one hundred). Hart also includes the reasons for his ranking of each individual. Hart lists Jesus as number three. The disciples had a similar perspective regarding Jesus; it appears that they saw him as equal to Moses and Elijah. The transfiguration, and the words of the Father from heaven identifying Jesus as his Son to whom the disciples were to listen, changed that perspective. Jesus cannot be compared to Muhammad, Isaac Newton, the Buddha, Moses, or Elijah. He alone is God’s Son. (Teach the Text - Mark) Anselm - Mark 9:5 - If the contemplation of Christ’s glorified manhood so filled the apostle with joy that he was unwilling to be sundered from it, how shall it fare with them who attain to the contemplation of His glorious Godhead? And if it was so good a thing to dwell with two of His saints, how then to come to the “heavenly Jerusalem, to the general assembly and church of the firstborn which are written in heaven, and to God, the Judge of all”—these not seen through a glass darkly but face to face? Austrian Peasant - One day an Austrian peasant spotted three men in hunting garb. Thinking they looked tired, he offered them a ride in his cart. The men accepted and struck up a conversation. “Who are you?” the driver asked one of the passengers. “I’m the king of Saxony,” was the reply. The peasant nodded and asked the next man the same question. “The king of Bavaria,” said the second passenger. “And you,” the peasant went on skeptically to the third passenger, “I suppose you’re the emperor of Austria?” The amazing thing is that it was the emperor of Austria! The man was Francis Joseph I, emperor of Austria from 1848-1916. Would that peasant have acted differently if he had known that we was addressing his sovereign? Of course! - Today in the Word, 1995 Mark 9:6 For he did not know what to answer; for they became terrified. Mk 16:5-8 Da 10:15-19 Rev 1:17 Mark 9 Resources - Multiple Sermons and Commentaries PETER'S EXTREME FEAR This is probably a parenthetical note by Mark to explain why Peter spoke up in verse 5. For (gar) is a term of explanation (ACTUALLY TWO "FORS" [GARS] IN SUCCESSION). What is Mark explaining? In context he is explaining why Peter spoke up! He did not know what to answer And yet Peter still spoke in verse 5. "Whenever Peter did not know what to do, he talked!" (Utley)

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MacArthur adds that "The prediction that the actual Old Testament person of Elijah would be the forerunner of the Messiah and His judgment was well-known to Jews of Jesus' day (ED: THIS ACCORDS WITH THE QUESTION BY THE DISCIPLES = "the scribes say") Therefore, as Peter, James, and John came down the mountainside with the Lord, they could not have helped wondering how the appearance of Elijah they had just witnessed fit in with Malachi's prophecy "If You are the Messiah, as you have declared and we have believed," they asked, in effect, "why did Elijah not appear before You began Your ministry?" It was doubtlessly that same concern that many of the Jewish leaders used to justify rejecting Jesus' messiahship. And it was probably Malachi's prophecy that caused some people to think that Jesus was Elijah rather than the Messiah (Matt. 16:14). "Despite His great miracles," they may have reasoned, "Jesus cannot be the Messiah, because Elijah has not yet come. So He must Himself be Elijah." (MNTC-Mk) (Bolding added) Mark 9:12 And He said to them, "Elijah does first come and restore all things. And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt? NET Mark 9:12 He said to them, "Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? NLT Mark 9:12 Jesus responded, "Elijah is indeed coming first to get everything ready for the Messiah. Yet why do the Scriptures say that the Son of Man must suffer greatly and be treated with utter contempt? ESV Mark 9:12 And he said to them, "Elijah does come first to restore all things. And how is it written of the Son of Man that he should suffer many things and be treated with contempt? NIV Mark 9:12 Jesus replied, "To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? GNT Mark 9:12 ὁ δὲ ἔφη αὐτοῖς, Ἠλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστάνει πάντα· καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ; KJV Mark 9:12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. restore all things: Mk 1:2-8 Isa 40:3-5 Mal 4:6 Mt 3:1-12 11:2-18 Lu 1:16,17,76 3:2-6 Joh 1:6-36 3:27-30 He will suffer many things: Ps 22:1-31 69:1-36 Isa 53:1-12 Da 9:24-26 Zec 13:7 be treated with contempt: Ps 22:6,7 69:12 74:22 Isa 49:7 50:6 52:14 53:1-3 Zec 11:13 Lu 23:11,39 Php 2:7,8 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 17:11+ And He answered and said, “Elijah is coming and will restore all things; 12 but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.” COMMENT: The sequence of thought is as follows: (1) Elijah is coming as the restorer (Mal. 4:5); (2) he came, unrecognized, in the person of John the Baptist, and was killed; (3) the Son of Man faces a like fate. The disciples seem to grasp only the first two points. (Ryrie) THE SCRIBAL TEACHING WAS CORRECT And He said to them, "Elijah does first come and restore all things - Matthew's has "“Elijah is coming and will restore all things." Jesus' answer may have surprised the three disciples. Jesus affirms that the disciples are correct that Elijah does come before the Messiah and prepare all things for His coming. Hiebert - Elijah’s work of restoration is spiritual, bringing the hearts of the people in repentance and faith to the scriptural principles and practices of the fathers (Mal. 4:5–6+). (Gospel of Mark - An Expositional Commentary) And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt - This is the part that the disciples did not expect. The same divine Scriptures that predicted the coming of Elijah prior to the Day of the Lord also predicted a suffering Messiah. The Son of Man of course is Jesus referring to Himself. And while He does not give the specific prophecies that described His suffering and death (cf. Ge 3:15, Ps. 22+; Ps 69+; Isa. 53+; Zech. 12:10+), His question was straightforward. How could He be the Messiah, if He did not fulfill these prophecies of the "Suffering Servant?" Hiebert on suffer many things and be treated with contempt - This was the important point. The treatment awaiting Him explained His assertion about His coming resurrection. His many sufferings would result in His being set at nought, ignored, treated with contempt as though He were nothing. That evaluation of Him would lead to His death. Thus the Old Testament predictions of His suffering (Isa. 53; Ps. 22) would be fulfilled. (Gospel of Mark - An Expositional Commentary) Contempt (1847)(exoudeneo from ek , an intens., + oudenóō = to bring to naught. Exoudenoō, closely related to exoutheneo, is a strong verb that means to treat as nothing, to despise, to scorn, to set at naught, or to reject with contempt. Built from ek (“out of,” used here intensively) and a root related to ouden (“nothing”), it carries the idea of reducing someone in your estimation to nothing, regarding that person or thing as worthless, insignificant, or unworthy of honor. It is not merely inward dislike, but an attitude that expresses itself in open contempt, disregard, and dismissal. Thus the word moves beyond simple disagreement and describes a response in which a person is belittled, dishonored, and treated as though he does not matter. In Scripture the term can describe varying shades of contempt, but the core idea remains the same: to count as negligible and therefore to reject or scorn. In the Septuagint it is used often for despising God’s word, God’s chosen servants, or what God values (for example, 1 Samuel 15:23, 26; 16:1; 2 Kings 19:21; Ecclesiastes 9:16). In the New Testament the form exoudenoō appears in Mark 9:12, where Jesus says that the Son of Man must “suffer many things and be treated with contempt,” showing that the Messiah would not merely be opposed, but humiliated and regarded as of no account. Related spellings such as exoutheneō carry the same essential force: to consider or treat someone as despicable and contemptible. The word therefore speaks of a heart posture that devalues, a mind that dismisses, and an action that casts aside with scorn. In biblical terms, to exoudenoō someone is to strip him of worth in one’s eyes, whether that person is a prophet, a king, wisdom, or supremely the Son of Man Himself (Mark 9:12). Mark 9:13 "But I say to you that Elijah has indeed come, and they did to him whatever they wished, just as it is written of him." Elijah: Mt 11:14 17:12,13 Lu 1:17 and they: Mk 6:14-28 Mt 14:3-11 Lu 3:19,20 Ac 7:52 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 17:12-13+ but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.”13 Then the disciples understood that He had spoken to them about John the Baptist. Luke 1:17+ “It is he who will go as a forerunner before Him in the spirit and power of Elijah, (ED: NOTE THIS INDICATES NOT A LITERAL ELIJAH BUT ONE WHO IS "ELIJAH-LIKE") TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” Matthew 11:14+ “And if you are willing to accept it, John himself is Elijah who was to come. COMMENT: This can be a bit confusing. John MacArthur has a helpful note writing that "Jesus' point was that if the Jews received John's message as God's message and received the Messiah he proclaimed, he would indeed be the Elijah spoken of by Malachi. But if they refused the King and His kingdom, another Elijah-like prophet would be sent in the future. Because Israel did not accept the message of John the Baptist, John could not be Elijah and the kingdom could not be established. Another prophet like Elijah is therefore still yet to come, perhaps as one of the two witnesses of Revelation 11:1-19." (ED: AND SOME THINK HE WILL NOT ONLY BE "ELIJAH LIKE" BUT HE WILL IN FACT BE ELIJAH - WE WILL HAVE TO WAIT UNTIL Rev 11 TRANSPIRES TO KNOW WITH CERTAINTY!) (MNTC-Matthew) John 1:21 They asked him, “What then? Are you Elijah?” And he *said, “I am not.” “Are you the Prophet?” (ED: THIS ALLUDES TO THE PROPHET MOSES PREDICTED IN Dt 18:15 A PROPHECY IN FACT OF JESUS) And he answered, “No.” COMMENT - He denied being Elijah because, though he knew of the prophecy of Lu 1:17+ (THAT HE WOULD COME "in the spirit and power of Elijah"), like Jesus, he realized the question was about a literal, reincarnated Elijah. Many people (even many modern Bible teachers) have said that John was Elijah returned (Mal 4:5), but John explicitly denied this. Daniel Hill - Now remember the reason for this dialogue. The disciples were having a hard time accepting the fact that Jesus had to suffer and die. They knew Jesus was the Messiah, the promised King of the Old Testament prophecies. They wanted him to usher in His kingdom now and forget about any suffering and death. But Jesus is telling them that suffering is necessary if exaltation is to result. (Mark 9) But I say to you that Elijah has indeed come - So Jesus is explaining to the disciples this prophecy has been fulfilled and you can imagine their puzzled looks at His statement. As Luke had stated John the Baptist would "go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” And they did to him whatever they wished, just as it is written of him - Jesus is referring to John the Baptist who was imprisoned and suffered a ruthless, arbitrary death at the hands of evil Herod and Herodias. They rejected John's message and killed him and will do the same with Jesus. John fulfilled his assignment given from God and Jesus would fulfill His assignment. The phrase just as it is written of him (of Elijah and the Elijah-like figure John the Baptist) is confusing -

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MacArthur explains that "Although the disciples now realized that Jesus was referring to John the Baptist (Matt. 17:13), Israel had failed to recognize John’s significance (Matt. 17:12) and did to him whatever they wished, just as it is written of him. The religious leaders rejected him (Matt. 21:25; Luke 7:33), and Herod imprisoned and killed him (Mark 6:17–29)—the fate intended for Elijah (1 Kings 19:1–10). No specific Old Testament prophecies predicted the death of Messiah’s forerunner, so the phrase it is written of him is best understood as having been fulfilled typically by John. Had Israel realized who John was and accepted his message, he would indeed have been the Elijah who was to come (Matt. 11:14). But since they did not, John was a preview of another who will come in the spirit and power of Elijah before the second coming (possibly one of the two witnesses; cf. Rev. 11:3–12). The biblical pattern is clear. Elijah was rejected and persecuted; Messiah’s forerunner, who came in the spirit and power of Elijah, was rejected and killed, and Messiah Himself was rejected and murdered. In the future, however, the prophesied Elijah will come, the Lord Jesus Christ will return, and the kingdom will be established. (MNTC-Mk) Wuest is similar to MacArthur - On the question of Jesus, Expositors says; “The aim is to awaken thought in the minds of the disciples by putting together things incongruous. All things to be restored in preparation for Messiah; Messiah Himself to suffer and be set at naught: what then can the real function and fate of Elijah the restorer be? Who is Elijah?” In Matthew 11:14, our Lord identifies John the Baptist as Elijah. We are not to understand that he was the actual Elijah of the Old Testament, nor that his appearance and ministry to Israel fulfilled the prophecy of the future coming and ministry of Elijah, but that he came in the spirit and power of Elijah to prepare the hearts of Israel for the first Advent of Messiah as Elijah will do for His second Advent. Elijah was persecuted by Jezebel, as John was beheaded at the request of Herodias, and as Elijah will in the future be crucified by Antichrist (Rev. 11:8, “where also our Lord was crucified”). (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) D Edmond Hiebert summarizes the various interpretations regarding the coming of Elijah - Clearly, John the Baptist was the spiritual fulfillment of the Elijah prophecy for the first advent. Will it also have a literal fulfillment in connection with the Second Coming? Many reply with a categorical no. Others admit that the view of a double fulfillment is possible but decline to commit themselves. Still others insist that when all the Elijah references are taken together (Mal. 3:1; 4:5–6; Matt. 11:11–14; 17:10–13; Mark 9:11–13; Luke 1:17; John 1:19–23), a consistent explanation points to two comings: John was the typical fulfillment of the prophecy for the first advent, but there will be a literal, personal return of Elijah in connection with the second advent. This view recognizes John’s unique moral position in relation to Christ’s first coming (Mal. 3:1; Matt. 11:11–14; Mark 9:11–13; Luke 1:17) but maintains that the prophecy in Malachi 4:5–6 relates to Elijah personally and will have its true fulfillment at the eschatological Day of the Lord. Therefore John categorically denied that he was Elijah (John 1:21). This view of a double fulfillment was accepted by important church fathers. We regard it as the most probable view. (THIS WRITER ALSO AGREES). (Gospel of Mark - An Expositional Commentary) Daniel Akin - Why was Jesus gloriously transfigured? Why did the God who came incognito, just for a moment, reveal His true identity and nature in an unmistakable fashion? Let me close with a summation: It was to reveal the true nature of Jesus as God incarnate. It was to strengthen Christ as He began His march to the cross. It was to fortify the disciples in obeying the call to radical discipleship. It was to demonstrate that Messiah Jesus was the fulfillment of the Law (Moses) and Prophets (Elijah) as God’s final, complete and climatic revelation. It was a confirmation of Peter’s confession (Mk 8:29). It was to teach that the Messiah who was crucified is the same Messiah who will reign over His kingdom in glory. It was to encourage the disciples in light of Jesus’ prediction of His passion (Mk 8:31-32). It fulfilled, at least in part, the promise of Mark 9:1. It reaffirmed the Father’s love and delight in His Son (cf. Mk 1:11). It calls us to trust and follow the One and only One who is the image of the invisible God (Col. 1:15) and the very “radiance of the glory of God” (Heb. 1:3). In Jesus and Jesus alone we can see the glory and greatness of God and live! The wonderful British preacher Martyn Lloyd-Jones said it so well, “The Son of God became man that the children of men might become children of God” (God the Father, God the Son, 265). Jesus Christ: 1) He is the hero of the Bible, 2) God in a body, 3) The Savior of sinners, 4) The final sacrifice, 5) The glory of God made flesh. He took the 3 disciples up a mountain for a glimpse of glory. He wants to take you and me up to heaven to glory forever. Will you follow Him? Will you trust Him? You become what you behold! May we all behold Jesus now and forever. (Sermon) Mark 9:14 When they came back to the disciples, they saw a large crowd around them, and some scribes arguing with them. Wuest And having come to His disciples, they saw a great crowd around them, and scribes wrangling with them. (Wuest) NET Mark 9:14 When they came to the disciples, they saw a large crowd around them and experts in the law arguing with them. NLT Mark 9:14 When they returned to the other disciples, they saw a large crowd surrounding them, and some teachers of religious law were arguing with them. ESV Mark 9:14 And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. NIV Mark 9:14 When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. GNT Mark 9:14 Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδον ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συζητοῦντας πρὸς αὐτούς. KJV Mark 9:14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. when: Mt 17:14-21 Lu 9:37 the scribes: Mk 2:6 11:28 12:14 Lu 11:53,54 Heb 12:3 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Luke 9:37+ On the next day, when they came down from the mountain, a large crowd met Him. JESUS RETURNS TO FIND DISCIPLES IN DEBATE This next section covers Mark 9:14-29 and deals with the cure of the demon possessed boy which shows that with God all things are possible. This section has parallels in. Matthew 17:14–20 and Luke 9:37–43a. All the synoptics place this event immediately after the transfiguration. Mark's account is much more detailed and twice the length of the parallel passages. Cranfield remarks, “The wealth of detail and great vividness of the section strongly suggest that it is based directly on personal reminiscence—probably Peter’s.”

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MacArthur on spirit - Demons have been actively doing Satan’s bidding in the world ever since the fall. They do not usually make their presence known, choosing rather to operate covertly by disguising themselves as angels of light (cf. 2 Cor. 11:14). During Jesus’ earthly ministry, however, they launched an all-out assault against Him, manifesting themselves more often openly and to some degree more willingly than is their normal practice. But Jesus unmasked them, forcing them to reveal themselves even when they were unwilling to do so. This demon would likely have preferred to have remained undiscovered in the boy. Although his father had discerned that his son’s condition was the result of demonic activity, others may have diagnosed him as having some kind of a mental disorder. (See Mark 9-16 MacArthur New Testament Commentary)

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MacArthur - Jesus was not present when the incident began, so the disciples were challenged to walk by faith, not by sight—and failed miserably. They were a work in progress, characterized by lack of understanding and shallow faith. In Mark 8:17 Jesus had chided them, “Do you not yet see or understand? Do you have a hardened heart?” and reiterated in verse 21, “Do you not yet understand?” (See Mark 9-16 MacArthur New Testament Commentary) Seizes (2638) (katalambano from katá = adds intensity verb + lambáno = take) means to take eagerly, grasp with force, lay hold of, seize with hostile intent (this literal meaning vividly depicted by the demon who seizes the son and dashed him to the ground in Mark 9:18). Katalambano was used in the sense of laying hold of so as to gain control of. Only use of this verb in Mark. John 1:5ESV+ says "The light shines in the darkness, and the darkness has not overcome (Katalambano) it." Our word “catalepsy” comes from the Greek word. Greek writers used it when speaking of fits. Slams (4486)(rhegnumi) means to separate or cause to separate abruptly. To tear in pieces (wineskin - Mk 2:22, attack by a animal Mt 7:6). In classical Greek rhegnumi has a variety of meanings much like the various usages of the English word break. It is used of breaking through a battle line, of a ship being broken up or wrecked at sea, of a river breaking over its banks, of breaking out into song, and of infants beginning to speak. Here and in Mk 9:18 it speaks of of a demonic attack on a demon-possessed person by throwing them into a fit or dashing them to the ground (Mk 9.18)

Marcos 9

MacArthur - O unbelieving generation,” was aimed primarily at the disciples (ED: IN HIS LUKE COMMENTARY HE SAYS ""encompassed the entire nation of Israel, whom He denounced on other occasions"). It reveals that the cause of their inability to cast out the demon was their failure to believe. The interjection O expresses emotion on Jesus’ part (cf. Luke 13:34; 24:25), revealing that the disciples’ weak faith was painful to Him. His rebuke was harsh; Luke 9:41 adds that He also called them a “perverted generation” (cf. Mark 8:38; Deut. 32:5, 20). After all the time they had spent with Him, such lack of trust was inexcusable. (See Mark 1-16 MacArthur New Testament Commentary) Hiebert - Them seems to embrace the crowd as a whole, including all the faithless elements represented. But the nine disciples (ED: Peter, James and John get a pass on this one since they were on the mount of transfiguration!) seem to be specifically in view, since it was their lack of faith that had caused the painful situation. It showed that they too must be ranked as belonging to that faithless generation among which He found Himself. The historical present saith takes the reader to the very scene as Jesus uttered His lament. In Greek the O is seldom used with direct addresses; its use here points to His deep emotion. (Gospel of Mark - An Expositional Commentary) How long shall I put up with (anechomai) you? - Luke 9:41 adds how long shall I be with you and put up with (anechomai) you? - How long...how long? Not long at all! These two questions are an allusion to the Cross which is soon to become His reality. Jesus expresses His exasperation. Other places He says “You of little faith!” (Mt. 6:30; Mt 14:31) and, “You men of little faith! (Mt. 8:26; Mt 16:8). Hiebert - the repeated how long, “until when,” indicates His disappointment and weariness. He questions until what time it will be necessary for Him to remain “with you” in a relationship of intimacy and fellowship before His mission is realized. Put up with gives the picture of holding one’s self up under a load to support another; it indicates that their spiritual dullness was a heavy load to the Lord. (Gospel of Mark - An Expositional Commentary) Grant Osborne comments "Will there be sufficient time to transform their self-centered unbelief (again, especially the disciples) into faith and understanding?" (Teach the Text - Mark) Bring him to Me - Command in present imperative. Jesus will now rectify what His disciples were unable to handle. "the command was a promise. Fully conscious of His power, He indicated that He would act where weakness had failed. The present imperative bring, “be bringing,” has a plural subject; it was directed to the crowd generally. The boy was now not with the father; he had been taken to a place of safekeeping not far away." (Hiebert Gospel of Mark - An Expositional Commentary) Put up with (430)(anechomai from aná = in, up + echomai, the middle voice of echo = to have, to hold) means literally to hold one’s self up, erect, upright and by extension firm against a person or thing. Thus anechomai means to put up with, to bear with (equanimity or evenness of mind especially under stress), to tolerate, to forbear, to be patient with. Unbelieving (571)(apistos from a = without + pistos = believing, faithful) means lacking in faith, faithless, unbelieving. It is used once to describe that which is incredible (Acts 26:8), but most NT uses describe those without faith, not trusting, unfaithful. Among classical writers it was used in both the active (e.g., of a person who is “mistrusting”) and passive (e.g., of a person “not to be trusted”). Its range of definition spans from “incredible, unbelievable” to “untrusting, untrustworthy.” Most of the uses below (especially in the Corinthian letters) refer to "unbelievers," those who do not believe the Gospel (or have not yet believed the Gospel). Apistos - 21v - incredible(1), unbeliever(4), unbelievers(7), unbelieving(10), unbelieving one(1). Matt. 17:17; Mk. 9:19; Lk. 9:41; Lk. 12:46; Jn. 20:27; Acts 26:8; 1 Co. 6:6; 1 Co. 7:12; 1 Co. 7:13; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 10:27; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 4:4; 2 Co. 6:14; 2 Co. 6:15; 1 Tim. 5:8; Tit. 1:15; Rev. 21:8 Generation (1074) genea gives us our English genealogy) literally refers to those descended from a common ancestor and in this sense refers to a race, a clan or descendants. Genea - 37v - generation(32), generations(10), kind(1). Matt. 1:17; Matt. 11:16; Matt. 12:39; Matt. 12:41; Matt. 12:42; Matt. 12:45; Matt. 16:4; Matt. 17:17; Matt. 23:36; Matt. 24:34; Mk. 8:12; Mk. 8:38; Mk. 9:19; Mk. 13:30; Lk. 1:48; Lk. 1:50; Lk. 7:31; Lk. 9:41; Lk. 11:29; Lk. 11:30; Lk. 11:31; Lk. 11:32; Lk. 11:50; Lk. 11:51; Lk. 16:8; Lk. 17:25; Lk. 21:32; Acts 2:40; Acts 8:33; Acts 13:36; Acts 14:16; Acts 15:21; Eph. 3:5; Eph. 3:21; Phil. 2:15; Col. 1:26; Heb. 3:10 Perverted (1294)(diastrepho from dia = separation, in two, throughout + strépho = turn, English = diastrophism = the process of deformation that produces in the earth’s crust its continents and ocean basins) is literally to twist throughout or to distort thoroughly. To turn different ways. To twist about. Diastrepho is used metaphorically in the NT meaning to pervert or to distort. The idea is to cause one to depart from an accepted standard of oral or spiritual values. In the perfect tense it describes a permanently distorted condition (literally the perfect tense pictures permanently "turned aside") (see parallel description in Mt 17:17; See Paul's uses in Acts 20:30-note; Php 2:15-note). As an aside, the verb epistrepho which means "be converted" uses the same root, but the different prefix makes it mean "to turn" around instead of "to be twisted". the perverted need to be converted! The twisted are going in the wrong direction (to hell) and need to be turned around (toward heaven) by the Gospel! Diastrepho - 7v - make crooked(1), misleading(1), perverse(1), perverse things(1), perverted(2), turn...away(1). Matt. 17:17; Lk. 9:41; Lk. 23:2; Acts 13:8; Acts 13:10; Acts 20:30; Phil. 2:15 C H

Marcos 9

MacArthur adds "The healing miracles Christ performed reveal the compassion of God and that He cares about human pain and suffering. Jesus allowed this suffering man to unfold his heart to the sympathetic and merciful Lord." (MNTC-Mk) Mark 9:22 "It has often thrown him both into the fire and into the water to destroy him. But if You can do anything, take pity on us and help us!" NET Mark 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us." NLT Mark 9:22 The spirit often throws him into the fire or into water, trying to kill him. Have mercy on us and help us, if you can." ESV Mark 9:22 And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us." NIV Mark 9:22 "It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us." GNT Mark 9:22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλ᾽ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ᾽ ἡμᾶς. KJV Mark 9:22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. YLT Mark 9:22 and many times also it cast him into fire, and into water, that it might destroy him; but if thou art able to do anything, help us, having compassion on us.' if: Mk 1:40-42 Mt 8:2,8,9 9:28 14:31 take: Mk 5:19 Mt 15:22-28 20:34 Lu 7:13 Mark 9 Resources - Multiple Sermons and Commentaries It has often thrown him both into the fire and into the water to destroy (apollumi) him - Note the time phrase "often!" More detail of demonic attempts to destroy! In John 8:44 Jesus rightly said Satan "He was a murderer from the beginning," (Ge 3:1-5+, Ro 5:12+) and his evil unclean spirits are "like father, like son!" One is reminded of Jesus' words "The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. ." (John 10:10) Hiebert - after indicating that it was a long-standing case ("FROM CHILDHOOD" - Mk 9:21), the father added further particulars to show its critical nature. Occurring often, the seizures were frequent and unpredictable. They might occur while the boy was near the fire or near the water. Neither term has the definite article in the original—near “fire” or different “bodies of water.” To be thrown into either might prove fatal....the father recognized that these dangerous occurrences were not accidental. Behind them he saw demonic malice (to destroy him). (Gospel of Mark - An Expositional Commentary) But - Term of contrast - "with but, the father placed the possible power of Jesus over against the need." (Hiebert) if You can do anything, take pity (splanchnizomai) on us and help (boetheo) us - He is begging Jesus to be deeply moved in His inner being, in those "bowels" characterized by sympathy and compassion. See word studies on pity and help below. Notice the father's request reveals some degree of doubt whether (1) Jesus would show pity and (2) had power to help them. Hiebert - The original order is, “Help us, having had compassion on us.” Help was a desperate cry for immediate aid. His "us" instinctively identified the father with the misery of his son. Deliverance for the son would be deliverance for the father. His help given would be evidence of Jesus’ compassion. Of that compassion he had no doubt. (Gospel of Mark - An Expositional Commentary)

Marcos 9

MacArthur - His faith was weak and incomplete; he correctly perceived that Jesus was willing to deliver his son, but he was not sure that He had the power to help him. But he was desperate. (See Mark 9-16 MacArthur New Testament Commentary) Swindoll - Jesus responded first to the issue of power. As God in human flesh, Jesus affirmed His omnipotence to accomplish anything He determined to do. The only limitation is the person in need of God’s aid. The Lord has determined to make His activity contingent upon belief in Him.(See Insights on Mark Swindoll's Living Insights New Testament Commentary – Mark). All things are possible (dunatos) to him who believes (pisteuo) - Yes this is true but ultimately the will of God, of course, governs all things, including this promise. The lesson that faith is essential to access the power of God... MacArthur - All things are possible to him who believes,” is the lesson Jesus intended to teach. This was not the first time He had spoken of the importance of faith (cf. Mark 5:34–36; 6:5–6), nor would it be the last (cf. Mark 10:27; 11:22–24). The lesson that faith is essential to access the power of God applied to all the unbelieving crowd, the father, who was struggling to believe, as well as to the disciples, whose faith was weak and wavering. The disciples especially needed to learn this lesson, since after Christ’s death, they would need to access divine power through believing prayer (Matt. 7:7–8; 21:22; Luke 11:9–10; John 14:13–14; 15:7; 16:24; 1 John 3:22; 5:14–15). (See Mark 1-16 MacArthur New Testament Commentary) Hiebert - The mighty power of faith was placed over against the father’s doubt. “To him that believeth” is not a reference to Jesus Himself but a challenge to the father to have faith. He was assured that all things can be done for the one who is characterized by faith. “One who has faith will set no limits to the power of God.” But the faith that has such mighty results will submit to the will of God in making its petitions. Faith-prompted prayer asks in harmony with the will of God. (Gospel of Mark - An Expositional Commentary) (NOTE WELL HIEBERT'S QUALIFYING PHRASE MENTIONED TWICE FOR EMPHASIS = "THE WILL OF GOD." JESUS IS NOT TEACHING "NAME IT, CLAIM IT!") Swindoll points out that "Jesus’ promise in Mark 9:23 is often misquoted by false teachers of the “Word of Faith” movement. This heretical system of teaching declares that God has given the power to believers to “name and claim” virtually anything, including health and prosperity, and that people only need to exercise enough belief in order for their wish to come to pass. But this is not what Jesus taught. Here, the object of faith is crucial. He calls us to believe in God’s power and goodness. Regardless of what we desire to have, we surrender our will to His, trusting that God knows what we need better than we do. Trust in His power and goodness means we trust that God will do everything He desires to do in us and through us. Very few of us doubt God’s ability to do anything He pleases to do; we more often struggle with His willingness to be kind or merciful because, in our selfishness, we think that getting what we want is a sign of God’s kindness and that being denied our desires indicates God’s displeasure. Personally, I have lived long enough to thank God for unfulfilled requests! Gaining the benefit of twenty-twenty hindsight has often revealed that what I thought I wanted would have been disastrous for me. .(See Insights on Mark Swindoll's Living Insights New Testament Commentary – Mark). MacArthur comments - Jesus did not usually call for faith in those He healed. In this case, however, He intended to use this man as an illustration for the apostles of what even imperfect faith in Him can accomplish. In brutal honesty “the boy’s father cried out and said, ‘I do believe; help my unbelief’” (v. 24). Desperately, he pleaded for Jesus to give him whatever was lacking in his faith....“All things are possible to him who believes,” is the lesson Jesus intended to teach. This was not the first time He had spoken of the importance of faith (cf. Mark 5:34-36; 6:5-6), nor would it be the last (cf. Mark 10:27; 11:22-24). The lesson that faith is essential to access the power of God applied to all the unbelieving crowd, the father, who was struggling to believe, as well as to the disciples, whose faith was weak and wavering. The disciples especially needed to learn this lesson, since after Christ’s death, they would need to access divine power through believing prayer (Matt. 7:7-8; 21:22; Luke 11:9-10; John 14:13-14; 15:7; 16:24; 1 John 3:22; 5:14-15). (See The MacArthur New Testament Commentary) Related Resources: Is the Word of Faith movement biblical? | GotQuestions.org Are faith healers for real? Does a faith healer heal with the same power as Jesus? What does the Bible say about the prosperity gospel? What is seed faith? What is a seed faith offering? What is the Trinity Broadcasting Network (TBN)? Are all prosperity preachers charlatans and/or false teachers? QUESTION - What does it mean that all things are possible to him who believes (Mark 9:23)? ANSWER - Jesus’ statement in Mark 9:23 regarding the power available to him who believes is a controversial one. The context of Mark 9, however, establishes a clear understanding of Jesus’ statement. Mark 9 presents a scene where a father is seeking aid from Jesus’ disciples in casting a demon out of his son. Jesus approaches and asks what is happening. The father’s answer is that the disciples have failed to cast out the demon. Jesus replies, “You unbelieving generation, . . . how long shall I stay with you? How long shall I put up with you?” (Mark 9:19). The father then asks Jesus to take pity on them and cast out the demon (Mark 9:22). Jesus then says, “If you can believe, all things are possible to him who believes” (Mark 9:23, NKJV). The word for “believes” is a participle that literally translates as “the believing one.” Jesus provides the means for everything to be possible—one must believe in Him! The Amplified Bible translates Jesus’ statement more fully: “All things are possible for the one who believes and trusts [in Me]!” Faith is an important ingredient in this story. Some have argued that the strength of one’s belief is what Jesus is discussing. The issue at hand, however, is not how strongly or boldly the father believed Jesus would heal his son. The issue is the object of one’s belief. The disciples didn’t need more faith but more focused faith. Put another way, the disciples needed to place their belief in the correct object—Jesus Christ. In Mark 9:22, the father asks for Jesus’ help, beginning his appeal with “If you can do anything.” Jesus’ initial response to the father in Mark 9:23 takes issue with how the father framed his request: “What do you mean, ‘If I can’?” Jesus asks. “Anything is possible if a person believes” (NLT). Proper belief in who Jesus is would have given the father confidence in Jesus’ ability to cast out the demon. After hearing this, the father exclaims that he does believe, and if there is any deficiency, he requests that Jesus help his unbelief (verse 24). Mark 9:25–29 reveals the person and power necessary to cast out the demon. As Jesus states in verse 29, prayer is necessary because the Person needed for such a task is God Himself. The object of one’s faith is critical. Jesus makes a remarkable statement in Mark 9:23. If we misunderstand the statement that “all things are possible to him who believes,” we set ourselves up for disappointment. Jesus’ words are not a promise that we can do whatever we want; rather, He makes it clear that the believing one has power only due to whom he believes in; namely, Jesus, the Son of God. The power is God’s, accessed through faith and prayer according to His will (see 1 John 5:14). It is because of God that the believing one can accomplish much. It is by God’s grace the disciples would accomplish incredible and miraculous things after Jesus’ departure (cf. Acts 3:1–10). As we live for Jesus, let us focus on the object of our belief (Hebrews 12:2). GotQuestions.org C H

Marcos 9

MacArthur - Just as he pleaded in desperation for Jesus to deliver his son from the demon, so also did he plead for Jesus to help him be delivered from his unbelief. The Lord is not limited by imperfect faith; even the strongest faith is always mixed with a measure of doubt. (See Mark 9-16 MacArthur New Testament Commentary)

Marcos 9

MacArthur - Not only did the disciples struggle with the reality that the Jews and Romans would kill Him but also that when He had been killed, He would rise three days later. They understood Jesus’ power over death, having seen Him raise dead people. But the question that must have troubled them was that if He died, who would raise Him? Thus, they did not understand this statement. (MNTC-Mk) NET Note - Mark 8:27–10:52. The entire section Mk 8:27–10:52 is built around three passion predictions of Jesus (Mk 8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (Mk 8:34–38); (2) humility and serving (Mk 9:33–37); (3) suffering, humble service, and not lording it over people (Mk 10:35–45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292–94. Summary of Jesus' Nine Prophecies of His Passion Matthew Mark Luke First passion announcement Mt 16:21–23+ Mk 8:31–33+ Lk 9:22+ Second passion announcement Mt 17:22–23 Mk 9:30–32+ Lk 9:43–45+ Third passion announcement Mt 20:17–19 Mk 10:32–34+ Lk 18:31–34+ QUESTION - How many times did Jesus predict His death? ANSWER - Jesus’ death was the final sacrifice that paid the debt of sin for all (Hebrews 9:28). His death was the ultimate purpose of His ministry. In fact, Jesus predicted His death at least three times in the Synoptic Gospels (Matthew, Mark, and Luke), and the book of John offers even more predictions. The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22. Jesus had just fed the multitudes, and He said that the “Son of Man must suffer many things” (Mark 8:31); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33). Jesus knew that His death must happen. It was necessary in God’s plan to save the world. Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45. This occurred shortly after the Transfiguration, when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45). Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following. The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the costly perfume, and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me” (John 12:7–8). While not an explicit prediction like the previous three, this statement of Jesus clearly pointed to His coming death and burial. Again, in John 13:33, Jesus hinted that His time was short as He told the disciples, “Where I am going you cannot come.” Finally, in John 14:25, Jesus talked about giving the Holy Spirit in His absence, which hinted at His death as well as the future of the church. Jesus intentionally came to earth to die for our sins. Jesus gave His disciples predictions about His death and the events that followed “so that when it does take place you may believe” (John 14:29). - GotQuestions.org Mark 9:32 But they did not understand this statement, and they were afraid to ask Him. they: Mk 9:10 Lu 2:50 9:45 18:34 24:45 were: Mk 7:18 8:17,18,33 16:14 Joh 4:27 16:19 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Luke 9:45+ But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement. MENTAL DULLNESS DIVINE KINDNESS But they did not understand (agnoeo) this statement - So again they are somewhat dull regarding the meaning of Jesus' clear words. Did not understand is in the imperfect tense picturing this as an ongoing issue --one can envision one disciple asking another and he says "I do not understand" either, etc, etc. Luke said that “it was hid from them, that they perceived it not” (Lk 9:45). It would appear that in the providence of God their failure to understand was allowed in order to spare them the agony of the prospect of the Passion. Hiebert - Their views of a reigning Messiah made His words utterly enigmatical to them. What He appeared to be saying just did not make sense. (Gospel of Mark - An Expositional Commentary) And they were afraid to ask Him - Why might they have been afraid? One consideration is Jesus' rebuke of Peter in Mk 8:32-33. Hiebert - they remembered the rebuke that Peter had received (8:33); in view of His obvious seriousness about the teaching, they feared that critical inquiry would certainly draw another sharp reprimand. Their natural reluctance to discuss the whole unpleasant idea made them unwilling to ask for further information. They were more interested in their future status in the kingdom (cf. v. 34) than in the thought of coming suffering....Matthew noted that the teaching caused them to be “exceeding sorry” (Mt 17:23). They understood enough of what He meant to make them very uneasy about their hopes for the future. (Gospel of Mark - An Expositional Commentary) Did not understand (50)(agnoeo from a = not + noéo = perceive, understand) not have information about, to not know, to not understand (Mk 9:32, Lk 9:45), to be unaware of, to not recognize (Ac 13:27), to be ignorant of (to lack information concerning something). Agnoeo conveys the nuance of lacking the ability to understand in He 5:2 and of inexcusable moral/ethical ignorance (even disregard) in Ro 10:3). Mark 9:33 They came to Capernaum; and when He was in the house, He began to question them, "What were you discussing on the way?" He was in the house,: Mt 17:24 What were you discussing: Mk 2:8 Ps 139:1-4 Joh 2:25 21:17 Heb 4:13 Rev 2:23 Mark 9 Resources - Multiple Sermons and Commentaries Capernaum - "Home Base" in Galilee TEACHING THE DISCIPLES IN CAPERNAUM Hiebert - This section, containing occasion-inspired teaching to the Twelve, has a partial parallel in Luke 9:46–50+. Matthew 18:1–35 gives a more extended account of the teaching, but omits reference to John’s confession. All three of the synoptics record similar teaching given on other occasions. In this paragraph Jesus gave the disciples needed teaching about greatness in the kingdom (Mark 9:33–37), answered John’s report of his zealous action (vv. 38–41), and showed the seriousness of causing offense (vv. 42–50). (Gospel of Mark - An Expositional Commentary) They came to Capernaum; and when He was in the house - This may have been Peter's house. They have probably been gone about 5 months (a rough estimate). Hiebert - The third withdrawal from Galilee (Mk 7:24–8:13+) had been of considerable duration, and there is no evidence that Jesus had returned to Capernaum before the fourth withdrawal (Mk 8:14–9:32+). This is the last event in the Gospels connected directly with Capernaum. The great Galilean ministry began (1:21) and ended in Capernaum. Before reporting this teaching, Matthew records the incident of the inquiry concerning the temple tax (Mt 17:24–27). (Gospel of Mark - An Expositional Commentary) He began to question them, "What were you discussing on the way?" - NIV says "What were you arguing about on the road?" Question and discussing are both in the imperfect tense picturing them as doing so over and over. Question (1905) eperotao rom epí = an intens. + erōtáō = to ask, inquire of, beg of) in the NT means “to consult or put a question to someone.” Eperotao in Mark -Mk. 5:9; Mk. 7:5; Mk. 7:17; Mk. 8:23; Mk. 8:27; Mk. 8:29; Mk. 9:11; Mk. 9:16; Mk. 9:21; Mk. 9:28; Mk. 9:32; Mk. 9:33; Mk. 10:2; Mk. 10:10; Mk. 10:17; Mk. 11:29; Mk. 12:18; Mk. 12:28; Mk. 12:34; Mk. 13:3; Mk. 14:60; Mk. 14:61; Mk. 15:2; Mk. 15:4; Mk. 15:44 Discussing (1260) dialogizomai from dia = intensifies meaning + logizomai - to reason, reckon, consider. Related to our English word "dialogue" a conversation between two or more people) means to consider, reason or reckon thoroughly. Dialogizomai has a negative tone in the NT. They suggest thinking issues through in a calculated, thorough way; but they are closely linked in Greek culture with the teaching of philosophers. In the NT, they suggest the efforts of unaided human beings to arrive at significant truth. 15v in NT (only in synoptic Gospels) - Mtt. 16:7; Mt. 16:8; Mt. 21:25; Mk. 2:6; Mk. 2:8; Mk. 8:16; Mk. 8:17; Mk. 9:33; Mk. 11:31; Lk. 1:29; Lk. 3:15; Lk. 5:21; Lk. 5:22; Lk. 12:17; Lk. 20:14 Mark 9:34 But they kept silent, for on the way they had discussed with one another which of them was the greatest. Wuest But they kept on being quiet. For with one another they discussed along the road who was to be the greatest. (Wuest) NET Mark 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. NLT Mark 9:34 But they didn't answer, because they had been arguing about which of them was the greatest. ESV Mark 9:34 But they kept silent, for on the way they had argued with one another about who was the greatest. NIV Mark 9:34 But they kept quiet because on the way they had argued about who was the greatest. GNT Mark 9:34 οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων. KJV Mark 9:34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. YLT Mark 9:34 and they were silent, for with one another they did reason in the way who is greater; ASV Mark 9:34 But they held their peace: for they had disputed one with another on the way, who was the greatest. CSB Mark 9:34 But they were silent, because on the way they had been arguing with one another about who was the greatest. they had: Mt 18:1-5 20:21-24 Lu 9:46-48 22:24-30 Ro 12:10 Php 2:3-7 1Pe 5:3 3Jn 1:9 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 18:1-5 At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?” 2 And He called a child to Himself and set him before them, 3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. 4 “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. 5 “And whoever receives one such child in My name receives Me; Luke 9:46-50+ An argument started among them as to which of them might be the greatest. 47 But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” 49 John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” 50 But Jesus said to him, “Do not hinder him; for he who is not against you is for you.” WHEN SILENCES SPEAKS VOLUMES MacArthur is "spot on!" - The Lord had just spoken to them about His humiliation (Mk 9:30–32), but all they could think about was their exaltation! (MNTC-Mk) But they kept silent - KJV "they held their peace" They knew that they were wrong for discussing this topic. They were convicted and now were ashamed. Jesus' direct question proved embarrassing to the disciples. Too ashamed to respond, not one of the disciples answered. In Matthew we read their question "At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?” Matthew's version suggests that they were clearly thinking of the coming Messianic reign of their Messiah Master and they wanted to have a prestigious place in His Kingdom! Their basic desire was not bad, but their selfish attitude was inexcusable.

Marcos 9

MacArthur adds that "Diakonos has the idea of “serviceability,” or “usefulness.” Those who serve Christ are called to excellence in their usefulness to His cause." Those whom God will employ are first struck with a sense of their unworthiness to be employed. -- Matthew Henry Mark 9:35,33-41 IN Jesus' day, people couldn't go to a refrigerator and take out a bottle of cold water or chill a beverage by adding ice cubes. To give a cup of cold water required going to a spring—maybe far away on a hill among rocks. Or it meant going to a deep well, letting down a bucket, and pulling it back up. In other words, giving a cup of cold water required sacrifice. Many people wait a lifetime to do something great, overlooking what they could have accomplished by countless small deeds done with self-sacrifice and love. The size of a loving deed is not what counts the most. Rather, it's the motive behind it and the sacrifice that accompanies it. A poet has written, "It was only a cup of water with a gentle grace bestowed, but it cheered the lonely traveler upon life's dusty road. None noticed the cup of water as a beautiful act of love, save the angels keeping the records away in the land above. The trifles in secret given, the prayer in the quiet night, and the little unnoticed nothings are great in our Savior's sight!" If all you can give is a cup of water, make sure it is cold and refreshing and give it with love and sacrifice. Whatever you do in Christ's name, taking no credit for yourself, is sure to be a blessing to those who are needy.—H G Bosch QUESTION - What does the Bible say about being a servant / servanthood? ANSWER - The Bible has a great deal to say about servanthood because the central theme of the Bible is the Servant of all—Jesus Christ. “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). When we give Jesus Christ His rightful place as Lord of our lives, His lordship will be expressed in the way we serve others (Mark 9:35; 1 Peter 4:10; John 15:12-13). How can we demonstrate love for God? Our love for God will be expressed in our love for others. “For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake” (2 Corinthians 4:5). True leadership is servanthood, and the greatest leader of all time is Jesus Christ. Servanthood is an attitude exemplified by Christ “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant” (Philippians 2:6-7). The five words in the New Testament translated “ministry” generally refer to servanthood or service given in love. Serving others is the very essence of ministry. All believers are called to ministry (Matthew 28:18-20), and, therefore, we are all called to be servants for the glory of God. Living is giving; all else is selfishness and boredom. It has been rightly stated, “Rank is given you to enable you to better serve those above and below you. It is not given for you to practice your idiosyncrasies” (General Bruce C. Clarke, USA, Ret). Let’s serve others by serving Christ (Colossians 3:23-24). God the Father has served us by sacrificing Christ on the cross for our sins, and we should serve others by giving the gospel and our lives to them (1 Thessalonians 1:5-6). Those who desire to be great in God’s kingdom must be the servant of all (Matthew 20:26). GotQuestions.org Mark 9:36 Taking a child, He set him before them, and taking him in His arms, He said to them, Wuest And having taken a little child, He stood him in their midst; and when He had taken him in His arms, He said to them, (Wuest) NET Mark 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, NLT Mark 9:36 Then he put a little child among them. Taking the child in his arms, he said to them, ESV Mark 9:36 And he took a child and put him in the midst of them, and taking him in his arms, he said to them, NIV Mark 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, GNT Mark 9:36 καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς, KJV Mark 9:36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, YLT Mark 9:36 And having taken a child, he set him in the midst of them, and having taken him in his arms, said to them, ASV Mark 9:36 And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, CSB Mark 9:36 Then He took a child, had him stand among them, and taking him in His arms, He said to them, NKJ Mark 9:36 Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, NRS Mark 9:36 Then he took a little child and put it among them; and taking it in his arms, he said to them, NAB Mark 9:36 Taking a child he placed it in their midst, and putting his arms around it he said to them, NJB Mark 9:36 He then took a little child whom he set among them and embraced, and he said to them, Mk 10:16 Mt 18:2 19:14,15 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 18:2-3+ And He called a child to Himself and set him before them, 3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Luke 9:47-48+ But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” JESUS TAKING A CHILD AN INDELIBLE ILLUSTRATION Taking (lambano) a child, He set him before them (Mt 18:1–18, Lk 9:46-49) - Matthew 18:2 says "He called a child to Himself and set him before them." Some have suggested that the child may have been Peter's. Here in Mk 9:36 before (Greek = "en mesos") is literally "in the middle" (or "midst") and thus pictures the child directly in view in front of all the disciples. They would have no excuses for not clearly seeing Jesus' demonstration. Note that in context, Jesus is not speaking about a literal child, but is using the child as an illustration of new believers, those who have recently entered God's family as children (cf Jn 1:12+, 1 Jn 3:1+). Gilbrant - It is noteworthy that Jesus did not scold the disciples for their materialistic and Utopian ambitions. Instead He directly addressed their question by the use of this visual parable. (CBL-Mark) MacArthur - Jesus used young children several times as illustrations of humility. They have not yet accomplished or achieved anything; they have no power or honor but are weak, dependent, and ignored (rabbis considered it a waste of time to teach the Torah to a child under the age of twelve). (MNTC-Mk) And taking him in His arms, He said to them - Taking him in his arms is the rare verb (here and Mk 10:16+; Lxx- Pr 6:10) enagkalizomai (from agkale = arm when bent - only in Lk 2:28+) which means to take something into the crook of their arms for the purpose of holding close. Louw-Nida says the idea is "to put one’s arms around someone as an expression of affection and concern—‘to embrace, to hug, to put one’s arms around." As Hiebert says this entire "scene demonstrated the submission and trustfulness of the child. It was a touching picture of Jesus’ tenderness and love for children." On another level He undoubtedly wanted His grown disciples to have that same "child-like" trust and dependence (and He still does for all us beloved of God!)

Marcos 9

MacArthur - The mention of body parts—hand, foot, and eye—emphasizes that the battle against sin includes all aspects of believers’ lives; what they do, where they go, and what they see....Jesus called for radical, severe action against anything that hinders the pursuit of holiness, righteousness, and purity throughout the Christian life. (See Mark 9-16 MacArthur New Testament Commentary) If your eye causes you to stumble, throw it out - See Related Note above. Cause you to stumble is in the present tense signifying that this "eye problem" is not an intermittent lapse into sin, but a continual practice of giving your eyes over to immoral filth, wickedness, debauchery and degradation that they should not be allowed to see! Notice also that the verb cause...to stumble" is in the active voice. You are probably saying "So what's significant about that?" Here is the point - the active voice describes a choice of one's will, a volitional choice to commit sin. This is not "accidental" stumbling but willful, presumptive stumbling! And if not radically remedied will stumble one's soul into eternal damnation! THOUGHT - (You probably won't like this "Thought") -- Let's cut to the chase! The internet has unleashed a torrent of pictorial sewage that is powerfully seductive (especially to men, but also to women). This problem is literally ravaging the Church of Jesus Christ! This may seem to be secret sin on earth but is open scandal in heaven. And as Moses wrote in Numbers 32:23+ "BE SURE YOU SIN WILL FIND YOU OUT!" Don't think that because your wife or husband does not know, that you are "safe." In fact you may be in deep deception and potentially in danger of entering into the unquenchable fire of hell! You may be a professor of Christ, but not a possessor of Christ. For those who profess to know Christ and are absolutely unable to keep their flesh under self-control, but continue to practice iniquity as their lifestyle, their habitual practice, they could be in grave (pun intended) danger! So they (and all of us) need to read 2 Corinthians 13:5+ "Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you–unless indeed you fail the test?" Throw it out is in the aorist imperative which is a command to "Do it now!" do not procrastinate or delay! The need to accomplish this is urgent! Jesus' point is that anything or anyone that morally traps us (by our senses, visual, touch, and by expansion not excluding the other senses such as hearing), and causes us to fall into sin should be eliminated, radically and quickly. If we do not make every necessary effort to control our surroundings, what we watch and read, who we keep company with and speak with, etc, then those things will control us. If you cannot control something, it needs to be "jettisoned" to keep the boat afloat so to speak. Causes...stumble (4624) see note above on skandalizo it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell - In Mark 9:43, 45 Jesus refers to entering "life" but here to entering "the kingdom of God." Clearly the two are used synonymously in this context and both refer to eternal life in the presence of the King of the Kingdom of Heaven, Jesus Christ our Lord and Savior. Amen. Hell (Gehenna) (1067) see note above on geenna See What is Gehenna? MacArthur - The name gehenna derives from the Old Testament valley of Hinnom, located just south of Jerusalem (Josh. 15:8; 18:16; 2 Kings 23:10; 2 Chron. 28:3; 33:6; Neh. 11:30; Jer. 7:31–32; 19:2, 6; 32:35). There the apostate Jewish people sacrificed infants to Molech, the abominable false god of the Ammonites (1 Kings 11:7), by burning them to death (2 Kings 17:17; 21:6; Jer. 32:35)—an appalling practice that God strictly prohibited (Lev. 18:21; 20:2–5) and strongly condemned (Jer. 7:31–32; 32:35). Both the wicked kings Ahaz (2 Chron. 28:3) and Manasseh (before he repented, 2 Chron. 33:6) sacrificed their children in the valley of Hinnom. Because of those sacrifices, the place became known as Topheth, which derives from a Hebrew word meaning drum. Evidently drums were beaten loudly to drown out the screams of the babies being burned alive. As part of his reforms, the godly king Josiah destroyed that place of sacrifice. The valley of Hinnom was turned into Jerusalem’s garbage dump, where a fire burned continually in the midst of the rubbish. It thus became a graphic illustration of eternal hell, a place where their worm does not die, and the fire is not quenched (cf. Isa. 66:24). (See Mark 9-16 MacArthur New Testament Commentary Mark 9:48 where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. NET Mark 9:48 where their worm never dies and the fire is never quenched. NLT Mark 9:48 'where the maggots never die and the fire never goes out.' ESV Mark 9:48 'where their worm does not die and the fire is not quenched.' NIV Mark 9:48 where " 'their worm does not die, and the fire is not quenched.' GNT Mark 9:48 ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται. KJV Mark 9:48 Where their worm dieth not, and the fire is not quenched. YLT Mark 9:48 where their worm is not dying, and the fire is not being quenched; ASV Mark 9:48 where their worm dieth not, and the fire is not quenched. CSB Mark 9:48 where Their worm does not die, and the fire is not quenched. NKJ Mark 9:48 "where`Their worm does not die, And the fire is not quenched.' NRS Mark 9:48 where their worm never dies, and the fire is never quenched. Mk 9:44,46 Mark 9 Resources - Multiple Sermons and Commentaries MacArthur - These words compose the strongest call to discipleship our Lord ever gave. He challenges everyone to either deal radically with sin, or be cast into the eternal garbage pit of hell, “the outer darkness” (Matt. 8:12), “the furnace of fire” (Matt. 13:42), where “there will be weeping and gnashing of teeth” (Matt. 22:13). (See Mark 9-16 MacArthur New Testament Commentary where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. From Isa 66:24 (cp Je 7:20 Rev 21:8 ) Jesus often spoke warnings of hell, with this entire passage (Mk9:42-50) being a prime example. The undying worm may indicate never-ending disintegration (see uses of skolex in Lxx [Dt 28:39 Isa 66:24 Jon 4:7]) and the unquenchable fire indicates eternal suffering, however they may be implemented. The contemplation of such a future ought to drive men to "flee from the wrath to come" (Mt3:7), but instead it often impels them to even more adamant unbelief. Nevertheless, it was their very Creator who was here issuing the warning. Henry

Marcos 9

MacArthur explains that "Jesus’ command,Have salt in yourselves, is a call to radical obedience; to a holy life preserved by righteousness. He then gave the disciple a direct practical application, commanding them to “be at peace with one another”—a fitting challenge to those proud, self-serving, hypercompetitive men who were constantly bickering over which of them was the greatest (cf. 9:34; Matt. 18:1-4; 20:20-24; Luke 22:24). When believers engage in radically loving, pure, sacrificial, obedient discipleship, they will be radical witnesses. Christians are the only true “salt of the earth” (Matt. 5:13+). There are no other spiritual influences for modeling the truth other than the lives of true disciples of Jesus Christ, who are known by the radical nature of their discipleship. (See Mark 9-16 MacArthur New Testament Commentary) (Bolding added) THOUGHT - Are you a "salty" disciple? Are you making others thirsty for a drink of Jesus? (Salt stimulates thirst). Hiebert - Salt is good”—the definite article the salt points to the particular salt just spoken of. It is good, or excellent, because of its wholesome, sanctifying effect....The warning is against losing that precious preserving power which must characterize Christ’s disciples....There is no salt for salt. The salt of true Christian character is an excellent thing, but when it becomes corrupted, it is worse than useless. (Gospel of Mark - An Expositional Commentary) Christ's followers are to be permeated with this preserving power, which influences the world for good. Salt is marked by its ability to flavor with only a little of its presence. Adding zest to an otherwise dull meal, it was a valuable commodity in the ancient world. It even was used as money. Christians should give the world the gospel flavor. James McGowan - Finally, Jesus commands the disciples, "Have salt in yourselves, and be at peace with one another." They had been striving for places of honor and disputing over who would be the greatest. Now Jesus laid down the law as it were, telling them that peace must reign in their hearts toward one another! Peace would be greatly needed if they were to survive the difficult days ahead. (Twenty-first Commentary) Reformation Study Bible - Have salt in yourselves. The image of salt describes true discipleship. Salt is a preservative. Jesus is telling His disciples to use humility and service to preserve the peace of the church, rather than dividing it through a desire to be great (v. 34). Mark 9:50 Influence: Jerry and his son, Rick, farmed together. Often, as they worked in the fields, Jerry would urge Rick to attend church with him. Most times Rick declined, electing to spend his Sunday mornings relaxing at home with his new wife. One day, as Rick operated the combine, Jerry jumped on to ride a few passes across the field with him. This time they talked about soybeans... how theirs were doing, and whether they should sell them at the current prices. As they talked, Jerry spotted a large rock in the combine's path. Rocks and combines do not mix. If ingested into the combine, a rock can do several hundred dollars worth of damage. Jerry jumped down and picked up the rock, placing it on the combines platform until he could put it somewhere out of harm's way. The next pass took them to the border of Leo's field. Jerry and Leo had been at odds for some time over a land dispute. As Rick drove the combine beside Leo's field, Jerry lifted the large rock and heaved it into Leo's field, where maybe his combine might find it. As he returned to the cab and closed the door, Rick looked at him. "If that's what being a Christian is all about," he said, "I want nothing to do with it." MATTHEW 5:13. Ye are the salt of the earth. The salt in Judea was a native salt mingled with various earthy substances. When exposed to the atmosphere and rain, the saline particles in due time wasted away and what was left was an insipid earthy mass, looking like salt, but entirely destitute of a conserving element, and absolutely good for nothing. It was not only good for nothing, but absolutely destructive of all fertility wherever it might be thrown; therefore it was cast into the streets to be trodden under foot of men. The carcass of sheep or bullock might be buried deep in this worthless mass, and the process of corruption not be delayed a moment. What an illustration is this of the absolute worthlessness of the form of godliness when the power is utterly lacking! “If the salt have lost his savor, wherewith shall it be salted?” How can its salting, conserving property be recovered? What can you do with it? So your savorless religion is not only worthless in its influence on others, but of no good to yourself. It will save neither them nor you from corruption. How sad for one to have lost the power that belongs to the Christian calling, and instead of being the instrument of saving others, becoming a means of their perdition! Well does the Saviour say, in another place, “Have salt in yourselves.” D. D. DEMAREST Impact of Religion: Little Difference - The Princeton Religion Research Center has measured the impact of religion on day-to-day work. Comparing the “churched” with the “unchurched” on a wide range of behaviors like pilfering supplies, overstating qualifications on resumes, calling in sick when not sick and overstating tax deductions, the center finds “little difference in the ethical views and behavior of the churched and the unchurched.” What differences there are “are not significant or are of marginal significance.” If faith in God makes no difference in how we spend our money, how we use our time, how we behave on the job, then how important can it really be? - William Hendricks, Christianity Today, 11-25-91, p. 12 (Bible.org) Here is a related devotional from James Smith CHRISTIAN INFLUENCE. Matthew 5:13-16 (commentary). Salt and light represent what every Christian should be— a penetrating and illuminating influence, something both to be seen and felt, a power to attract and transform. Notice the— I. Twofold Sphere. 1. THE EARTH. "Ye are the salt of the earth." The earth is the place of the curse, and may represent the heart of man as the seat of his affections and the source of his desires "Thy will be done in earth" (Matt 6:10)—in the heart of man as in Heaven Purify the spring (2 Kings 2:21). 2. THE WORLD. "Ye are the light of the world." The world here may mean the sphere of man's mind and thought. Apart from the light of revelation, this is a world of spiritual darkness. "No light in them." II. Twofold Action. 1. IT PERMEATES LIKE SALT. Invisible, but effectual in its working. Must first get into touch with the corruptions of ungodliness before it can heal. It represents unconscious influence. 2. IT ILLUMINATES LIKE LIGHT. This is something to be seen. The light is not something put on. It is the outcome of a flame kindled The Christian's life is the light. The life is the light of men. If there is abundance of life there will be a brightness of light. A living Christ within will make a steady light without. III. Twofold Nature. 1. The salt must have savour. Salt is good, but savourless salt is good for nothing. The mere name and form without this is powerless. The savour is an emblem of the Holy Spirit. We may bear the name Christian and have the form of godliness, but without the Holy Ghost we are savourless salt, "good for nothing." "Have salt in yourselves" (Mark 9:50). Salted with the fire of the Holy Spirit. It is the savour that is precious and powerful. "Be filled with the Spirit" (Eph. 5:18). 2. The candle must have light. Here again the mere name and form are useless without the living flame. A candle must be lighted; it cannot light itself. God hath shined into our hearts, giving us the light. "Thou hast lighted my lamp, O Lord." IV. Twofold Purpose. 1. TO SALT THE EARTH. If Christians lose their savour, wherewith shall it be salted? If the world does not see Christ in the Christian, where will it see Him? If the ungodly don't feel the power of Christ's presence in the actions of His people, how will they feel it? 2. TO GLORIFY THE FATHER (v. 16). The light is to shine, not that men may praise the light, but that they may be led to trust and glorify the Father. Let your light so shine. V. Twofold Hindrance. 1. IN LOSING THE SAVOUR. "If the salt lose its savour, it is thenceforth good for nothing," trodden under foot of men. Sad picture of a powerless Christian! A withered branch. Samson was savourless salt when the Spirit departed from him (Judges 16:20). Quench not the Spirit. 2. IN HIDING THE LIGHT. If God hath shined in our hearts, it is to give the light (2 Cor. 4:6). Let it shine forth in a bold, steady testimony for Christ. The fear of man is often the bushel that hides the light, or the bed of selfish ease. Remember that a covered light may be suffocated