Holy Bible

And after six days Jesus taketh with Him Peter. Mark 9:1-10 Man's transformation R. W. Evans. The transfiguration of our Lord admonishes us of a change which we are to undergo in this life. We must be conformed in our souls and spirits, and the use of our bodies, to the image of the Son of God ( Romans 8:29 ), while we are here, so that we may be conformed to the body of His glory hereafter ( Philippians 3:21 ). O, then, what a stake have we in our treatment of this body. We must keep it in all holiness, even on its own account, and not only because it ministers to soul and spirit. In this same body we are to meet the Lord, and upon the use of it depends the condition in which we shall meet Him, in glory or contempt. We must serve Him and do His work in it now, if we hope to serve Him in it in His heavenly and everlasting kingdom hereafter. But how can we serve Him in it, if we employ it in the service of a different and contrary master? And how can we keep it pure and undefiled as His peculiar vessel, if we be not watchful against the advances of that master, who has so many natural friends in its house? For has not Satan fast friends in its corrupt affections and sinful passions? Look at the man who has clouded his reason, palsied his limbs, by strong drink. See the disgusting, degrading spectacle of his helplessness; hear the revilings, the folly, the blasphemings of his imperfect speech. Can such a one entertain any serious thoughts about the body that shall be? Can he be living in the hope of being glorified together with Jesus Christ? See another man. His body is seen anywhere else but in this place, where is the assembling of the body of Christ in one body, one spirit, to give glory and worship to our great Head, with one mind, with one mouth; to stand before that throne where sits the Son of Man at the right hand of God, in that body which suffered and rose again. What can he care about the most precious privilege of the body that shall he; the standing face to face before his Saviour in a like body, amid the company of His saints in glorified bodies? In the same manner we may go on and deal with sins less open and gross than these, and show how inconsistent they all are with any hope of a joyful resurrection in a glorified body; and how necessary is the bath of tears of repentance to all who commit them, that so their sins may be washed out for the sake of Jesus Christ, and they may be found of Him in peace, without spot, and blameless. Now, therefore, while yet it is the season, let us do the things which concern the body that shall be. Our present body is the seed of the body to come. It may be as unlike it, as the small black shapeless seed of the tulip is to that beautiful flower. Still it is the seed, and according as we sow it, we shall reap. If it go into the ground laden with sin, ignorant of God's service, the mere corrupt remains of what has been expended in folly, in idleness, in unprofitableness, in rebellion against the commandments of God, in neglect of duties, in abuse of privileges, then it will come out of it a vile and noxious weed, which shall be cast into the everlasting fire. But if the sinner shall turn away from his sin, and by a change of heart and life conform to the example of Christ; if he will take his body out of the service of sin, and conformity to the world, and use it in the service of righteousness; if he will thus, in this world, be transformed into the likeness of the body of Christ, in all temperance, in all purity, in all deeds of holy living, then he will have "sown to the Spirit"; and of the Spirit he shall, through the Lord and Giver of life, reap life everlasting. In a body, no longer of flesh and blood (which cannot inherit the kingdom of heaven), in a spiritual body, compared with the glory and powers of which the most beautiful body in the flesh is corruption, the strongest and most healthy is the impotence of death; he shall stand on the everlasting mount of heaven, transfigured from this mortal body in the raiment of a body shining as the sun, white as no fuller on earth can white, and gathered into the company of the sons of God, such as Moses and Elias, and beholding the Son of God in eternal glory face to face, shall say with the joyful cry of the song of the full sense of thankful blessedness, "Master, it is good for us to be here." ( R. W. Evans. )

Benson Commentary Mark 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. Mark 9:1 . Some that stand here shall not taste of death, &c. — See on Matthew 16:28 ; till they see the kingdom of God come with power — So it began to do when three thousand were converted to God at once. Mark 9:2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2-10 . Jesus taketh with him Peter, &c., apart by themselves — That is, separate from the multitude, apart from the apostles; and was transfigured before them — The word ??????????? , here used, seems to refer to the form of God, and the form of a servant, mentioned by St. Paul, Php 2:6-7 , and may intimate that the divine rays, which the indwelling Deity let out on this occasion, made the glorious change from one of these forms into the other. White as snow, as no fuller on earth can whiten — Such as could not be equalled either by nature or art: And there appeared Elias — Whom they expected: Moses — Whom they did not. See the whole paragraph explained and improved, Matthew 17:1-13 . Mark 9:3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. Mark 9:4 And there appeared unto them Elias with Moses: and they were talking with Jesus. Mark 9:5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. Mark 9:6 For he wist not what to say; for they were sore afraid. Mark 9:7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. Mark 9:8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. Mark 9:9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. Mark 9:10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:11 And they asked him, saying, Why say the scribes that Elias must first come? 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. Mark 9:12-13 . Elias verily cometh first, and restoreth all things, and how it is written — That is, And, he told them, how it is written. As if he had said, Elijah’s coming is not inconsistent with my suffering. He is come; yet I shall suffer. The first part of the verse answers their question concerning Elijah; the second refutes their error concerning the Messiah’s continuing for ever. Mark 9:13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. Mark 9:14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. Mark 9:14-19 . When he came to his disciples he saw a great multitude — Probably this multitude had remained there all night, waiting till Jesus should return from the mountain, and the scribes questioning — Greek, ??????????? , disputing with them, namely, with the nine who remained on the plain. Doubtless they took the opportunity of their Master’s absence to expose and distress them. And all the people, when they beheld him, were greatly amazed — At his coming so suddenly, so seasonably, so unexpectedly: perhaps, also, at some unusual rays of majesty and glory, which yet remained on his countenance; as, it seems, Moses’s face shone several hours after he had been with God on the mount. And running to him, saluted him — With the greatest marks of respect and affection. The scribes and Pharisees, however, without regarding his return, continued their ill-natured attacks on his disciples. And he asked the scribes — Namely, when the salutations of the multitude were over. What question ye with them? — What is the subject of your dispute with them? What is the point you are debating so warmly? The scribes gave no answer to our Lord’s question. They did not care to repeat what they had said to his disciples: but one of the multitude said, Master, I have brought unto thee my son, &c. — From the narrative which this man gives, in answer to what Jesus said to the scribes, it appears that they had been disputing about the cure of this youth, which the disciples had unsuccessfully attempted. And probably their want of success had given the scribes occasion to boast that a devil was found that neither the disciples nor their Master was able to cast out. See notes on Matthew 17:14-21 . Which hath a dumb spirit — A spirit that takes his speech from him; and wheresoever he taketh him, he teareth him — Or rather convulseth him, and he foameth — At the mouth; and gnasheth with his teeth — In extremity of anguish; and pineth away — Though in the bloom of his age. And I spake to thy disciples — Entreated them to cast him out; and they could not. The Lord Jesus permitted this for wise reasons, chiefly, perhaps, to keep them humble, and sensible of their entire dependance on him for all their power to perform cures, or do any manner of thing that was good. Mark 9:15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. Mark 9:16 And he asked the scribes, What question ye with them? Mark 9:17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; Mark 9:18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. Mark 9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. Mark 9:20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. Mark 9:20-22 . And when he saw him — When the child saw Jesus, being brought to him by his father: 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 relinquishes his power over a soul of which he has long had possession? And he (Christ) asked, How long is it, &c. — The Lord Jesus made this inquiry for the same reason for which he suffered Satan to make the violent attack upon the youth just mentioned, namely, that the spectators might be impressed with a more lively sense of his deplorable condition. And he said, From a child — Greek, ????????? , from his childhood, or, as some render it, from his infancy. And ofttimes it — The evil spirit; hath cast him into the fire, &c., to destroy him — Such is the power it has over him, and such its infernal rage and malice! But if thou canst do any thing — In so desperate a case; have compassion on us — On me as well as him; and help us — The afflicted father, greatly discouraged by the inability of our Lord’s disciples, and dispirited by the sight of his son’s misery, and by the remembrance of its long continuance, was afraid this possession might surpass the power of Jesus himself, and therefore spoke thus, expressing his doubts and fears in a manner very natural, and yet strongly pathetic, and obliquely interesting the honour of Christ in the issue of the affair. Mark 9:21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 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. Mark 9:23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. Mark 9:23-27 . Jesus said, If thou canst believe, &c. — As if he had said, The question is not respecting my power, but thy faith. I can do all things: canst thou believe? If thou canst believe — Canst rely with confidence on my power, love, and faithfulness, and be persuaded that I can and will grant thy request, the deliverance which thou desirest will surely be effected; for all things are possible — To God, and all things of this kind, such as the deliverance of a person’s soul or body from the power of Satan, or the recovery of a person from sickness, or from any calamity or trouble, are possible to him that believeth — In the power and goodness of God, and makes application to him in prayer, lifting up holy hands, as without wrath, and every unkind temper, so without doubting. And straightway the father — Touched to the very heart to think that his dear son might possibly lose the cure through the weakness of his faith; cried out with tears, Lord, I believe — That thy power and goodness are unlimited; yet such is my frailty, that when I look on my child, and consider the miserable condition he is in, my faith is ready to fail me again: therefore, help thou mine unbelief — That is, help me against my unbelief, by mitigating the circumstances of the trial, or communicating suitable strength to my soul. The Greek is, ?????? ?? ?? ??????? , which Dr. Campbell renders, Supply thou the defects of my faith, observing, “It is evident from the preceding clause, that ??????? denotes here a deficient faith, not a total want of faith. I have used the word supply, as hitting more exactly what I take to be the sense of the passage.” Grotius justly expresses it, Quod fiduciæ meæ deest, bonitate tua supple: “What is wanting to my faith, supply by thy goodness.” When Jesus saw the people running together — The vehemence with which the father of the child spake, occasioned by the greatness of his grief, brought the crowd about them. Jesus, therefore, to prevent further disturbance, immediately commanded the unclean spirit to depart from the youth, saying unto him, Thou dumb and deaf spirit — So termed because he made the child deaf and dumb: when Jesus spake, the devil heard, though the child could not: I charge thee — I myself, now; not my disciples; come out of him, and enter no more into him — Leave him instantly, and presume not any more to trouble or disquiet him as long as he lives. And the spirit cried, and rent him sore, &c. — Scarcely had Jesus uttered the word when the devil came out of the child, making a hideous howling, and convulsing him to such a degree, that he lay senseless and without motion, as one dead, till Jesus took him by the hand, instantly brought him to life, and then delivered him to his father perfectly recovered. Mark 9:24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. Mark 9:25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. Mark 9:26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. Mark 9:27 But Jesus took him by the hand, and lifted him up; and he arose. Mark 9:28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? Mark 9:28-29 . When he was come into the house, his disciples asked him, &c. — See notes on Matthew 17:19-21 . This kind can come forth by nothing but by prayer and fasting — “Some doubts have been raised in regard to the meaning of the words, this kind. The most obvious interpretation is, doubtless, that which refers them to the word demon, immediately preceding. But as in the parallel passage in Matthew 17:19 , mention is made of faith, as the necessary qualification for dispossessing demons, Knatchbull and others have thought that this kind, refers to the faith that is requisite. But it is an insurmountable objection to this hypothesis, that we have here the same sentiment, almost the same expression, and ushered in with the same words, this kind, though, in what goes before, there is no mention of faith, or of any thing but demon, to which it can refer. It would be absurd to suppose, that the pronouns and relatives in one gospel refer to antecedents in another. Every one of the gospels does indeed give additional information, and in various ways serves to throw light upon the rest. But every gospel must be a consistent history by itself; otherwise, to attempt an explanation would be in vain. Now the argument stands thus: The story related in both gospels is manifestly the same: that the words in question may refer to demon in Matthew, no person who attentively reads the passage can deny; that they cannot refer to faith, but must refer to demon, in Mark, is equally evident. Either, then, they refer to demon in both, or the evangelists contradict one another. Some have considered it as an objection to the above explanation, that it supposes different kinds of demons; and that the expulsion of some kinds is more difficult than that of others. This objection is founded entirely on our own ignorance. Who can say that there are not different kinds of demons? or that there may not be degrees in the power of expelling? Revelation has not said that they are all of one kind, and may be expelled with equal ease.” — Campbell. Mark 9:29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting. Mark 9:30 And they departed thence, and passed through Galilee; and he would not that any man should know it . Mark 9:30-32 . And they departed thence — From the country of Cesarea Philippi; and passed through Galilee — Not through the cities, but by them, in the most private ways; for he would not that any man should know it — Lest the important conversation into which he then intended to enter with his disciples should be interrupted by company; for he purposed to converse freely with them, and instruct them fully concerning his sufferings. For he taught his disciples, &c. — The evangelist here assigns this as the reason why he desired his journey to be private, namely, that he might have an opportunity to talk over this subject at large. And said, The Son of man is delivered into the hands of men — It is as sure as if it were done already. This declaration, according to Luke, he prefaced with saying, Let these sayings sink down into your ears, signifying hereby, not only their certain truth, but their unspeakable importance, and that they ought to be seriously considered and laid to heart. But they understood not that saying — They could not comprehend how he, who was to abide on earth for ever, and was to deliver others from the universal destroyer, should himself fall under his stroke: Or, they could not reconcile his death, nor consequently his resurrection, which supposed his death, with their notions of his temporal kingdom: Luke says, And it was hid from them, namely, by their own prejudices and misconceptions concerning the Messiah. For, seeing he spake of rising again the third day, they were not able to divine any reason for his dying at all, being ignorant, as yet, of the nature and ends of his death. And they were afraid to ask him — Taking no comfort from the mention that was made of his resurrection, the prediction raised such fears in their minds, that they durst not ask him to explain it; especially as they remembered that he had often inculcated it, and had reprimanded Peter for being unwilling to hear it. Mark 9:31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. Mark 9:32 But they understood not that saying, and were afraid to ask him. Mark 9:33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? Mark 9:33-37 . Being in the house — With his apostles, with a view to introduce the discourse he intended; he asked, What was it that ye disputed among yourselves, &c. — Our Lord’s late prediction concerning his sufferings had made the disciples exceeding sorry, Matthew 17:23 ; but their grief soon went off, or their ignorance quickly got the better of it; for in a day or two after, some of them, forming a separate company, fell a disputing about the chief posts of honour and profit in their Master’s kingdom. This debate Jesus overheard; and though he said nothing to them at the time, yet afterward, when they were alone in the house, he did not fail to inquire about it. They were at first silent, not caring to discover the matter to him. Therefore, he sat down, and called the twelve — Namely, to stand round him, and attend to what he should say and do. It is natural to suppose that twelve persons, travelling together on foot, would form themselves into two or three little companies, while some of them no doubt would be attending Christ and discoursing with him: but our Lord judged it proper, being now in the house, that all the twelve should hear this admonition, though they might not all have been engaged in the dispute which occasioned it. And saith, If any man desire to be first, the same shall be, or let him be, last of all — Let him abase himself the most: And servant of all — Let him serve his brethren in all the offices of humility, condescension, and kindness. In other words, If any man desire to be the greatest person in my kingdom, let him endeavour to obtain that dignity by preferring others in honour, and by doing them all the good in his power. This he said, to signify that in his kingdom, they who are most humble and modest, and zealous in doing good, shall be acknowledged as the greatest persons. And he took a child — That happened then to be in the house where they lodged; and set him in the midst of them — That they might all fix their eyes upon him, and attend to the instruction which Jesus was about to draw from such an emblem of simplicity, sincerity, humility, teachableness, and innocence. Luke expresses it thus: And Jesus, perceiving the thought of their heart, took a child. His perceiving their thought does not seem to relate to the dispute which happened some hours before, and which they had sufficiently declared in their question, but it relates to their present frame of mind. He knew that each of them ardently wished to be the greatest in his kingdom, and he proposed to cure their ambition. See the notes on Matthew 18:1-4 . He said, Whosoever shall receive one of such children — Whosoever shall show kindness, even to the least of my disciples; whosoever shall encourage and assist such a one because he belongs to me; receiveth me — Thus, after showing how acceptable a grace humility is, he next declares that kindness shown to such as humble themselves, like little children, is in reality kindness shown to him, especially if it be done out of obedience to his command. Whosoever shall receive me, receiveth him that sent me — Even my heavenly Father, who is honoured or affronted as I am respected or slighted. And this regard to the meanest of my servants, I must urge upon you as of the utmost importance. For (Luke) he that is least among you all, that acts as if he were the least, or meanest, or who is most humble and condescending, the same shall be great, in my esteem, and be distinguished by peculiar marks of the divine favour. See notes on Matthew 18:4-5 . Mark 9:34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. Mark 9:35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 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, Mark 9:37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. Mark 9:38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. Mark 9:38-40 . And John answered him — As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name — Probably this was one of John the Baptist’s disciples, who believed in Jesus, though he did not yet associate with our Lord’s disciples. And we forbade him, because he followeth not us — How often is the same temper found in us! How readily do we also lust to envy! But how ill does that spirit become a disciple, much more a minister, of the benevolent Jesus! St. Paul had learned a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. Jesus said, &c. — Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons. Forbid him not — Neither directly nor indirectly discourage or hinder any man, who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion. For he that is not against us, is for us — Our Lord had formerly said, He that is not with me, is against me: thereby admonishing his hearers that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here, in another view, he uses a very different proverb; directing his followers to judge of men’s characters in the most candid manner; and charitably to hope, that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other. Mark 9:39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. Mark 9:40 For he that is not against us is on our part. Mark 9:41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. Mark 9:41-42 . For whosoever shall give you a cup of water, &c. — Having answered John, our Lord resumes the discourse, which was broken off at Mark 9:37 . And to show the apostles further, that they had been in the wrong to discourage this person, who must have entertained a great veneration for their Master, and was in a fair way to become his follower, he told them, that the lowest degree of respect which any one showed him, though it were but the giving a cup of cold water to one of his thirsty disciples, would be acceptable to him, and should not lose its reward: whereas, on the other hand, the least discouragement of his servants in their duty, come from what quarter it might, should be severely punished. For he added, Whosoever shall offend: ??? ?? ?? ?????????? , whosoever shall cause to stumble one of these little ones — The very least Christian. It is better for him that a millstone were hanged about his neck — See note on Matthew 18:5-6 . Mark 9:42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. Mark 9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Mark 9:43 . And if thy hand offend thee, &c. — The discourse here passes from the case of offending to that of being offended. If one who is as useful or dear to thee as a hand or eye, prevent thee from walking in the ways of God, or hinder thee therein, renounce all intercourse with him. This primarily relates to persons; secondarily, to things. See the note on Matthew 5:29-30 , where this subject is explained at large. The sum is, It is better to deny one’s self the greatest earthly satisfactions, and to part with any and every person and thing, however precious, represented by the figures of a hand, a foot, and eye, than by these things to cause the weakest of Christ’s disciples to stumble, or to be made to stumble ourselves. Further, the amputation of our hands and feet, and the digging out of our eyes, when they cause us to stumble, import also, that we should deny ourselves such use of our senses and members as may lead us into sin. Thus the hand and the eye are to be turned away from those alluring objects which raise in us lust and ambition. The foot must be restrained from carrying us into evil company, unlawful diversions, and forbidden pleasures. Nor can we complain of these injunctions as severe, since by causing, or even by tempting others to sin, as well as by sinning ourselves, we are exposed to the eternal punishments of hell. Where their worm dieth not, and the fire is not quenched — “These expressions seem to be borrowed from Isaiah 66:24 , in which passage the prophet is describing the miserable end of hardened sinners, by a similitude taken from the behaviour of conquerors, who, after having gained the battle, and beaten the enemy out of the field, go forth to view the slain. Thus, at the last day, the devil, with all his adherents, being finally and completely vanquished, the saints shall go forth to view them, doomed by the just judgment of God to eternal death. And this their punishment is represented by two metaphors, drawn from the different ways of burying the dead in use among the Jews. Bodies of men, interred in the earth, are eaten up of worms, which die when their food faileth; and those that are burned are consumed in fire, which extinguishes itself when there is no more fuel added to feed it. But it shall not be so with the wicked; their worm shall not die, and their fire is not quenched. These metaphors, therefore, as they are used by our Lord, and by the Prophet Isaiah, paint the eternal punishments of the damned in strong and lively colours.” — Macknight. To this may be added, that by the worm here spoken of, that dieth not, may be denoted, the continual torture of an accusing conscience, and the misery naturally arising from the evil dispositions of pride, self-will, desire, malice, envy, shame, sorrow, despair; and by the fire that is not quenched, the positive punishment inflicted by the fiery wrath of God. Dr. Whitby’s note on these verses deserves the reader’s particular attention. After observing that these words, Where their worm dieth not, &c., are taken from Isaiah 66:24 , (where see the notes,) he adds, “It seems reasonable to interpret them according to the received opinion of the Jews, since otherwise our Lord, by using them so frequently in speaking to them, without saying any thing to show them that he did not understand the expression as they did, must have strengthened them in their error. Now, it is certain, 1st, That gehenna (hell) was by them still looked on as the place in which the wicked were to be tormented by fire. So the Jerusalem Targum, on Genesis 15:17 , represents it as a furnace sparkling and flaming with fire, into which the wicked fall. And the Targum, upon Ecclesiastes 9:15 , speaks of the fire of hell; and, Mark 10:11 , of the sparks of the fire of hell; and, chap. Mark 8:10 , of the wicked who shall go to be burned in hell. Accordingly, our Lord speaks here, Mark 9:47 , and Matthew 5:22 , of the wicked being cast into hell fire; and, Matthew 13:42 , of their being cast into a furnace of fire. 2d, The ancient Jews held that the punishments of the wicked in hell will be perpetual, or without end. So Judith says, chap. Mark 16:17 , ?????????? ?? ??????? ??? ?????? , they shall weep under the sense of their pains for ever. Josephus informs us that the Pharisees held that the souls of the wicked were to be punished, ????? ??????? , with perpetual punishment; and that there was appointed for them, ??????? ?????? , a perpetual prison. Philo saith, “The punishment of the wicked person is, ??? ?????????? ??? , to live for ever dying, and to be for ever in pains, and griefs, and calamities that never cease: accordingly our Lord says of them, that they shall go away into eternal punishment, Matthew 25:41 ; that God will destroy the soul and body in hell, Matthew 10:28 ; and here, that their worm dieth not, and their fire is not quenched.” Whence the doctor concludes, 1st, That though it is not to be doubted that the expression, the worm dieth not, is to be understood figuratively of remorse of conscience and keen self-reflection; yet, that the bodies of the wicked shall suffer in fire, properly so called, this he thinks being suitable not only to the tradition of the Jewish and of the Christian Church, but to the constant phraseology of the Scriptures. And, 2dly, That the punishment of the wicked shall be, strictly speaking, eternal; this also being the constant opinion of the Christian Church, as he shows in a note on Hebrews 6:2 ; and this punishment being consistent with divine justice and goodness, as he proves in his Appendix to 2 Thessalonians 1. It is justly added here, by Dr. Macknight, “The most superficial reader must be sensible, that our Lord’s repeating so frequently his declaration concerning the duration of future punishments, has in it something very awful, and implies that mankind should attend to it as a matter of infinite importance to them. It likewise affords a lesson to all the ministers of the gospel, directing them to enforce the precepts of religion, which they inculcate, by frequently and earnestly holding forth to the view of their hearers the terrors of a future judgment.” Mark 9:44 Where their worm dieth not, and the fire is not quenched. Mark 9:45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Mark 9:46 Where their worm dieth not, and the fire is not quenched. Mark 9:47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Mark 9:48 Where their worm dieth not, and the fire is not quenched. Mark 9:49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. Mark 9:49-50 . For every one shall be salted with fire — These words seem to refer to the preceding, respecting the punishment of those who will not cut off the offending members, which render them obnoxious to future punishment: and so the import of them must be, that all such shall be “seasoned with fire itself, so as to become inconsumable, and shall endure for ever to be tormented, and therefore may be said to be salted with fire, in allusion to that property of salt which is to preserve things from corruption.” — Whitby. This interpretation supposes the word ??? , every one, to signify the same as if the expression had been ??? ??? ????? , for every one of them, namely, whose fire is not quenched; shall be salted with, or in the fire; that is, preserved from corruption, in and by it. So Mark 12:44 , ?????? ??? , for all, that is, all they, as our translators render it, all those rich men, there spoken of. So Luke 16:16 , The kingdom of God is preached, ??? ??? , and every one, (namely, who believes,) presseth into it. And Luke 21:32 , This generation shall not pass away, ??? ?? ????? ??????? , till all things be done, that is, ????? ????? , all these things, there mentioned. The reader may see many other instances in Grotius. The sense, therefore, of the clause is, Every one, who does not comply with the preceding advice, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed, thereby. And every sacrifice — That is, every person who offers himself unto God in repentance, faith, and new obedience, as a living sacrifice; shall be salted with salt — Even with the salt of divine grace, which purifies the soul, (though frequently with pain,) and preserves it from corruption. It is evident that there is an allusion here to that part of the law of Moses which required every meat-offering, or sacrifice, to be seasoned with salt. See Leviticus 2:13 . Salt is good — Highly

Expositor's Bible Commentary Mark 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 2-38 CHAPTER 8:32 - 9:1 ( Mark 8:32-38 - Mark 9:1 ) THE REBUKE OF PETER "And He spake the saying openly. And Peter took Him, and began to rebuke Him.". . . . "But when He had turned around and looked at His disciples, He rebuked Peter, saying, 'Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.' And when He had called the people to Him, with His disciples also, He said to them, Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.'"(NKJV) . . . ."And He said unto them, Verily I say unto you, There be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power." Mark 8:32-38 - Mark 9:1 (R.V.) THE doctrine of a suffering Messiah was strange in the time of Jesus. And to the warm-hearted apostle the announcement that his beloved Master should endure a shameful death was keenly painful. Moreover, what had just passed made it specially unwelcome then. Jesus had accepted and applauded a confession which implied all honor. He had promised to build a new Church upon a rock; and claimed, as His to give away, the keys of the kingdom of heaven. Hopes were thus excited which could not brook His stern repression; and the career which the apostle promised himself was very unlike that defense of a lost cause, and a persecuted and martyred leader, which now threatened him. The rebuke of Jesus clearly warns Peter, that he had miscalculated his own prospect as well as that of his Lord, and that he must prepare for the burden of a cross. Above all, it is plain that Peter was intoxicated by the great position just assigned to him, and allowed himself an utterly strange freedom of interference with his Master's plans. He "took Him and began to rebuke Him," evidently drawing Him aside for the purpose, since Jesus "turned about" in order to see the disciples whom He had just addressed. Thus our narrative implies that commission of the keys to him which it omits to mention, and we learn how absurd is the infidel contention that each evangelist was ignorant of all that he did not record. Did the appeal against those gloomy forebodings of Jesus, the protest that such evil must not be, the refusal to recognize a prophecy in His fears, awaken any answer in the sinless heart? Sympathy was not there, nor approval, nor any shade of readiness to yield. But innocent human desire for escape, the love of life, horror of His fate, more intense as it vibrated in the apostle's shaken voice, these He assuredly felt. For He tells us in so many words that Peter was a stumbling-block to Him, although He, walking in the clear day, stumbled not. Jesus, let us repeat it again and again, endured not like a Stoic, deadening the natural impulses of humanity. Whatever outraged His tender and perfect nature was not less dreadful to Him than to us; it was much more so, because His sensibilities were unblunted and exquisitely strung. At every thought of what lay before Him, His soul shuddered like a rudely touched instrument of most delicate structure. And it was necessary that He should throw back the temptation with indignation and even vehemence, with the rebuke of heaven set against the presumptuous rebuke of flesh, "Get thee behind Me. . . . for thou art mindful not of the things of God, but the things of men." But what shall we say to the hard word, "Satan"? Assuredly Peter, who remained faithful to Him, did not take it for an outbreak of bitterness, an exaggerated epithet of unbridled and undisciplined resentment. The very time occupied in looking around, the "circumspection" which was shown, while it gave emphasis, removed passion from the saying. Peter would therefore understand that Jesus heard, in his voice, the prompting of the great tempter, to whom He had once already spoken the same words. He would be warned that soft and indulgent sentiment, while seeming kind, may become the very snare of the destroyer. And the strong word which sobered him will continue to be a warning to the end of time. When love of ease or worldly prospects would lead us to discourage the self-devotion, and repress the zeal of any convert; when toil or liberality beyond the recognized level seems a thing to discountenance, not because it is perhaps misguided, but only because it is exceptional; when, for a brother or a son, we are tempted to prefer an easy and prosperous life rather than a fruitful but stern and even perilous course, then we are in the same danger as Peter of becoming the mouthpiece of the Evil One. Danger and hardness are not to be chosen for their own sake; but to reject a noble vocation, because these are in the way, is to mind not the things of God but the things of men. And yet the temptation is one from which men are never free, and which intrudes into what seems most holy. It dared to assail Jesus; and it is most perilous still, because it often speaks to us, as then to Him, through compassionate and loving lips. But now the Lord calls to Himself all the multitude, and lays down the rule by which discipleship must to the end be regulated. The inflexible law is, that every follower of Jesus must deny himself and take up his cross. It is not said, Let him devise some harsh and ingenious instrument of self-torture: wanton self-torture is cruelty, and is often due to the soul's readiness rather to endure any other suffering than that which God assigns. Nor is it said, Let him take up My cross, for the burden Christ bore devolves upon no other: the fight He fought is over. But it speaks of some cross allotted, known, but not yet accepted, some lowly form of suffering, passive or active, against which nature pleads, as Jesus heard His own nature pleading when Peter spoke. In taking up this cross we must deny self, for it will refuse the dreadful burden. What it is, no man can tell his neighbor, for often what seems a fatal besetment is but a symptom and not the true disease; and the angry man's irritability, and the drunkard's resort to stimulants, are due to remorse and self-reproach for a deeper-hidden evil gnawing the spiritual life away. But the man himself knows it. Our exhortations miss the mark when we bid him reform in this direction or in that, but conscience does not err; and he well discerns the effort or the renouncement, hateful to him as the very cross itself, by which alone he can enter into life. To him, that life seems death, the death of all for which he cares to live, being indeed the death of selfishness. But from the beginning, when God in Eden set a barrier against lawless appetite, it was announced that the seeming life of self-indulgence and of disobedience was really death. In the day when Adam ate of the forbidden fruit he surely died. And thus our Lord declared that whosoever is resolved to save his life--the life of wayward, isolated selfishness--he shall lose all its reality, the sap, the sweetness, and the glow of it. And whosoever is content to lose all this for the sake of the Great Cause, the cause of Jesus and His gospel, he shall save it. It was thus that the great apostle was crucified with Christ, yet lived, and yet no longer he, for Christ Himself inspired in his breast a nobler and deeper life than that which he had lost, for Jesus and the gospel. The world knows, as the Church does, how much superior is self-devotion to self-indulgence, and that one crowded hour of glorious life is worth an age without a name. Its imagination is not inflamed by the picture of indolence and luxury, but by resolute and victorious effort. But it knows not how to master the rebellious senses, nor how to insure victory in the struggle, nor how to bestow upon the masses, plunged in their monotonous toils, the rapture of triumphant strife. That can only be done by revealing to them the spiritual responsibilities of life, and the beauty of His love Who calls the humblest to walk in His own sacred footsteps. Very striking is the moderation of Jesus, Who does not refuse discipleship to self-seeking wishes but only to the self-seeking will, in which wishes have ripened into choice, nor does He demand that we should welcome the loss of the inferior life, but only that we should accept it. He can be touched with the feeling of our infirmities. And striking also is this, that He condemns not the vicious life only: not alone the man whose desires are sensual and depraved; but all who live for self. No matter how refined and artistic the personal ambitions be, to devote ourselves to them is to lose the reality of life, it is to become querulous or jealous or vain or forgetful of the claims of other men, or scornful of the crowd. Not self-culture but self-sacrifice is the vocation of the child of God. Many people speak as if this text bade us sacrifice the present life in hope of gaining another life beyond the grave. That is apparently the common notion of saving our "souls." But Jesus used one word for the "life" renounced and gained. He spoke indeed of saving it unto life eternal, but His hearers were men who trusted that they had eternal life, not that it was a far-off aspiration ( John 6:47 ; John 6:54 ). And it is doubtless in the same sense, thinking of the freshness and joy which we sacrifice for worldliness, and how sadly and soon we are disillusioned, that he went on to ask, What shall it profit a man to gain the whole world and forfeit his life? Or with what price shall he buy it back when he discovers his error? But that discovery is too often postponed beyond the horizon of mortality. As one desire proves futile, another catches the eye, and somewhat excites again the often baffled hope. But the day shall come when the last self-deception shall be at an end. The cross of the Son of man, that type of all noble sacrifice, shall then be replaced by the glory of His Father with the holy angels; and ignoble compromise, aware of Jesus and His words, yet ashamed of them in a vicious and self-indulgent age, shall in turn endure His averted face. What price shall they offer then, to buy back what they have forfeited? Men who were standing there would see the beginning of the end, the approach of the kingdom of God with power, in the fall of Jerusalem, and the removal of the Hebrew candlestick out of its place. Mark 9:2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Chapter 9 CHAPTER 9:2-8 ( Mark 9:2-8 ) THE TRANSFIGURATION "And after six days Jesus taketh with Him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and He was transfigured before them: and His garments became glistening, exceeding white: so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus. And Peter answered and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elijah. For he wist not what to answer; for they became sore afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud, This is My beloved Son: hear ye Him. And suddenly looking round about, they saw no one any more, save Jesus only with themselves." Mark 9:2-8 (R.V.) THE Transfiguration is an event without a parallel in all the story of our Lord. This breaking forth of unearthly splendor in a life of self-negation, this miracle wrought without suffering to be relieved or want supplied, and in which He seems to be not the Giver of Help but the Receiver of Glory, arrests our attention less by the greatness of the marvel than by its loneliness. But if myth or legend had to do with the making of our Gospels, we should have had wonders enough which bless no suppliant, but only crown the sacred head with laurels. They are as plentiful in the false Gospels as in the later stories of Mahomed or Gautama. Can we find a sufficient difference between these romantic tales and this memorable event--causes enough to lead up to it, and ends enough for it to serve? An answer is hinted by the stress laid in all three narratives upon the date of the Transfiguration. It was "after six days" according to the first two. St. Luke reckons the broken portions of the first day and the last, and makes it "about eight days after these sayings." A week has passed since the solemn announcement that their Lord was journeying to a cruel death, that self pity was discordant with the things of God, that all His followers must in spirit endure the cross, that life was to be won by losing it. Of that week no action is recorded, and we may well believe that it was spent in profound searchings of heart. The thief Iscariot would more than ever be estranged. The rest would aspire and struggle and recoil, and explain away His words in such strange ways, as when they presently failed to understand what the rising again from the dead should mean ( Mark 9:10 ). But in the deep heart of Jesus there was peace, the same which He bequeathed to all His followers, the perfect calm of an absolutely surrendered will. He had made the dread announcement and rejected the insidious appeal; the sacrifice was already accomplished in His inner self, and the word spoken, Lo, I come to do Thy will, O God. We must steadily resist the notion that the Transfiguration was required to confirm His consecration; or, after six days had passed since He bade Satan get behind Him, to complete and perfect His decision. Yet doubtless it had its meaning for Him also. Such times of more than heroic self-devotion make large demands upon the vital energies. And He whom the angels more than once sustained, now sought refreshment in the pure air and solemn silence of the hills, and above all in communion with His Father, since we read in St. Luke that He went up to pray. Who shall say how far-reaching, how all-embracing such a prayer would be? What age, what race may not hope to have shared its intercessions, remembering how He once expressly prayed not for His immediate followers alone. But we need not doubt that now, as in the Garden, He prayed also for Himself, and for support in the approaching death-struggle. And the Twelve, so keenly tried, would be especially remembered in this season. And even among these there would be distinctions; for we know His manner, we remember that when Satan claimed to have them all, Jesus prayed especially for Peter, because his conversion would strengthen his brethren. Now this principle of benefit to all through the selection of the fittest, explains why three were chosen to be the eye-witnesses of His glory. If the others had been there, perhaps they would have been led away into millenarian day-dreams. Perhaps the worldly aspirations of Judas, thus inflamed, would have spread far. Perhaps they would have murmured against that return to common life, which St. Peter was so anxious to postpone. Perhaps even the chosen three were only saved from intoxication and delusive hopes by the sobering knowledge that what they had seen was to remain a secret until some intervening and mysterious event. The unripeness of the others for special revelations was abundantly shown, on the morrow, by their failure to cast out a devil. It was enough that their leaders should have this grand confirmation of their faith. There was among them, henceforth, a secret fountain of encouragement and trust, amid the darkest circumstances. The panic in which all forsook Him might have been final, but for this vision of His glory. For it is noteworthy that these three are the foremost afterwards in sincere though frail devotion: one offering to die with Him, and the others desiring to drink of His cup and to be baptized with His baptism. While Jesus prays for them, He is Himself made the source of their revival. He had lately promised that they who willed to lose their life should find it unto life eternal. And now, in Him who had perfectly so willed, they beheld the eternal glory beaming forth, until His very garments were steeped in light. There is no need of proof that the spirit has power over the body; the question is only of degree. Vile passions can permanently degrade human comeliness. And there is a beauty beyond that of line or color, seen in vivid hours of emotion, on the features of a mother beside her sleeping babe, of an orator when his soul burns within him, of a martyr when his face is as the face of an angel, and often making fairer than youthful bloom the old age that has suffered long and been kind. These help us, however faintly, to believe that there is a spiritual body, and that we may yet bear the image of the heavenly. And so once, if only once, it is given to sinful men to see how a perfect spirit can illuminate its fleshly tabernacle, as a flame illuminates a lamp, and what the life is like in which self-crucifixion issues. In this hour of rapt devotion His body was steeped in the splendor which was natural to holiness, and which would never have grown dim but that the great sacrifice had still to be carried out in action. We shall best think of the glories of transfiguration not as poured over Jesus, but as a revelation from within. Moreover, while they gaze, the conquering chiefs of the Old Testament approach the Man of Sorrows. Because the spirit of the hour is that of self-devotion, they see not Abraham, the prosperous friend of God, nor Isaiah whose burning words befit the lips that were touched by fire from an unearthly altar, but the heroic law-giver and the lion-hearted prophet, the typical champions of the ancient dispensation. Elijah had not seen death; a majestic obscurity veiled the ashes of Moses from excess of honor; yet these were not offended by the cross which tried so cruelly the faith of the apostles. They spoke of His decease, and their word seems to have lingered in the narrative as strangely appropriate to one of the speakers; it is Christ's "exodus." [7] But St. Mark does not linger over this detail, nor mention the drowsiness with which they struggled; he leans all the weight of his vivid narrative upon one great fact, the evidence now given of our Lord's absolute supremacy. For, at this juncture Peter interposed. He "answered," a phrase which points to his consciousness that he was no unconcerned bystander, that the vision was in some degree addressed to him and his companions. But he answers at random, and like a man distraught. "Lord, it is good for us to be here," as if it were not always good to be where Jesus led, even though men should bear a cross to follow Him. Intoxicated by the joy of seeing the King in His beauty, and doubtless by the revulsion of new hope in the stead of his dolorous forebodings, he proposes to linger there. He will have more than is granted, just as, when Jesus washed his feet, he said "not my feet only, but also my hands and my head." And if this might be, it was fitting that these superhuman personages should have tabernacles made for them. No doubt the assertion that he wist not what to say, bears specially upon this strange offer to shelter glorified bodies from the night air, and to provide for each a place of separate repose. The words are incoherent, but they are quite natural from one who has so impulsively begun to speak that now he must talk on, because he knows not how to stop. They are the words of the very Peter whose actions we know so well. As he formerly walked upon the sea, before considering how boisterous were the waves, and would soon afterwards smite with the sword, and risk himself in the High Priest's palace, without seeing his way through either adventure, exactly so in this bewildering presence he ventures into a sentence without knowing how to close it. Now this perfect accuracy of character, so dramatic and yet so unaffected, is evidence of the truth of this great miracle. To a frank student who knows human nature, it is a very admirable evidence. To one who knows how clumsily such effects are produced by all but the greatest masters of creative literature, it is almost decisive. In speaking thus, he has lowered his Master to the level of the others, unconscious that Moses and Elijah were only attendants upon Jesus, who have come from heaven because He is upon earth, and who speak not of their achievements but of His sufferings. If Peter knew it, the hour had struck when their work, the law of Moses and the utterances of the prophets whom Elijah represented, should cease to be the chief impulse in religion, and without being destroyed, should be "fulfilled," and absorbed in a new system. He was there to whom Moses in the law, and the prophets bore witness, and in His presence they had no glory by reason of the glory that excelleth. Yet Peter would fain build equal tabernacles for all alike. Now St. Luke tells us that he interposed just when they were departing, and apparently in the hope of staying them. But all the narratives convey a strong impression that his words hastened their disappearance, and decided the manner of it. For while he yet spake, as if all the vision were eclipsed on being thus misunderstood, a cloud swept over the three -- bright, yet overshadowing them -- and the voice of God proclaimed their Lord to be His beloved Son (not faithful only, like Moses, as a steward over the house), and bade them, instead of desiring to arrest the flight of rival teachers, hear Him. Too often Christian souls err after the same fashion. We cling to authoritative teachers, familiar ordinances, and traditional views, good it may be, and even divinely given, as if they were not intended wholly to lead us up to Christ. And in many a spiritual eclipse, from many a cloud which the heart fears to enter, the great lesson resounds through the conscience of the believer, Hear Him! Did the words remind Peter how he had lately begun to rebuke his Lord? Did the visible glory, the ministration of blessed spirits and the voice of God, teach him henceforth to hear and to submit? Alas, he could again contradict Jesus, and say Thou shalt never wash my feet. I never will deny Thee. And we, who wonder and blame him, as easily forget what we are taught. Let it be observed that the miraculous and Divine Voice reveals nothing new to them. For the words, This is My beloved Son, and also their drift in raising Him above all rivalry, were involved in the recent confession of this very Peter that He was neither Elijah nor one of the prophets, but the Son of the Living God. So true is it that we may receive a truth into our creed and even apprehend it with such vital faith as makes us "blessed," long before it grasps and subdues our nature, and saturates the obscure regions where impulse and excitement are controlled. What we all need most is not clearer and sounder views, but the bringing of our thoughts into subjection to the mind of Jesus. [7] Once besides in the New Testament this phrase was applied to death. That was by St. Peter speaking of his own, when the thought of the transfiguration was floating in his mind, and its voices lingered unconsciously in his memory ( 2 Peter 1:15 , cf. 2 Peter 1:17 ). The phrase, though not unclassical, is not common. Mark 9:9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. CHAPTER 9:9-13 ( Mark 9:9-13 ) THE DESCENT FROM THE MOUNT "And as they were coming down from the mountain, He charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. And they kept the saying, questioning among themselves what the rising again from the dead should mean. And they asked Him, saying, The scribes say that Elijah must first come. And He said unto them, Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that He should suffer many things and be set at nought? But I say unto you, that Elijah is come, and they have also done unto him whatsoever they listed, even as it is written of him." Mark 9:9-13 (R.V) IN what state of mind did the apostles return from beholding the glory of the Lord, and His ministers from another world? They seem to have been excited, demonstrative, ready to blaze abroad the wonderful event which ought to put an end to all men's doubts. They would have been bitterly disappointed, if they had prematurely exposed their experience to ridicule, cross-examination, conjectural theories, and all the controversy which reduces facts to logical form, but strips them of their freshness and vitality. In the first age as in the nineteenth, it was possible to be witnesses for the Lord without exposing to coarse and irreverent handling all the delicate and secret experiences of the soul with Christ. Therefore Jesus charged them that they should tell no man. Silence would force back the impression upon the depths of their own spirits, and spread its roots under the surface there. Nor was it right to make such a startling demand upon the faith of others before public evidence had been given, enough to make skepticism blameworthy. His resurrection from the dead would suffice to unseal their lips. And the experience of all the Church has justified that decision. The resurrection is, in fact, the center of all the miraculous narratives, the sun which keeps them in their orbit. Some of them, as isolated events, might have failed to challenge credence. But authority and sanction are given to all the rest by this great and publicly attested marvel, which has modified history, and the denial of which makes history at once untrustworthy and incoherent. When Jesus rose from the dead, the whole significance of His life and its events was deepened. This mention of the resurrection called them away from pleasant day-dreams, by reminding them that their Master was to die. For Him there was no illusion. Coming back from the light and voices of heaven, the cross before Him was as visible as ever to His undazzled eyes, and He was still the sober and vigilant friend to warn them against false hopes. They however found means of explaining the unwelcome truth away. Various theories were discussed among them, what the rising from the dead should mean, what should be in fact the limit to their silence. This very perplexity, and the chill upon their hopes, aided them to keep the matter close. One hope was too strong not to be at least hinted to Jesus. They had just seen Elias. Surely they were right in expecting this interference, as the scribes had taught. Instead of a lonely road pursued by the Messiah to a painful death, should not that great prophet come as a forerunner and restore all things? How then was murderous opposition possible? And Jesus answered that one day this should come to pass. The herald should indeed reconcile all hearts, before the great and notable day of the Lord come. But for the present time there was another question. That promise to which they clung, was it their only light upon futurity? Was not the assertion quite as plain that the Son of Man should suffer many things and be set at nought? So far was Jesus from that state of mind in which men buoy themselves up with false hope. No apparent prophecy, no splendid vision, deceived His unerring insight. And yet no despair arrested His energies for one hour. But, He added, Elias had already been offered to this generation in vain; they had done to him as they listed. They had re-enacted what history recorded of his life on earth. Then a veil dropped from the disciples' eyes. They recognized the dweller in lonely places, the man of hairy garment and ascetic life, persecuted by a feeble tyrant who cowered before his rebuke, and by the deadlier hatred of an adulterous queen. They saw how the very name of Elias raised a probability that the second prophet should be treated "as it is written of" the first. If then they had so strangely misjudged the preparation of His way, what might they not apprehend of the issue? So should also the Son of man suffer of them. Do we wonder that they had not hitherto recognized the prophet? Perhaps, when all is made clear at last, we shall wonder more at our own refusals of reverence, our blindness to the meaning of noble lives, our moderate and qualified respect for men of whom the world is not worthy. How much solid greatness would some of us overlook, if it went with an unpolished and unattractive exterior? Now the Baptist was a rude and abrupt person, of little culture, unwelcome in kings' houses. Yet no greater had been born of woman. Mark 9:14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. CHAPTER 9:14-29 ( Mark 9:14-29 ) THE DEMONIAC BOY "And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. And straightway all the multitude, when they saw Him, were greatly amazed, and running to Him saluted Him. And He asked them, What question ye with them? And one of the multitude answered Him, Master, I brought unto Thee my son, which hath a dumb spirit; and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to Thy disciples that they should cast it out; and they were not able. And He answered them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto Me. And they brought him unto Him: and when He saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming. And He asked his father, How long time is it since this hath come unto him? And he said, From a child. And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if Thou canst do anything, have compassion on us, and help us. And Jesus said unto him, If thou canst! All things are possible to him that believeth. Straightway the father of the child cried out, and said, I believe; help Thou mine unbelief. And when Jesus saw that a multitude came running together, He rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. And having cried out, and torn him much, he came out: and the child became as one dead; insomuch that the more part said, He is dead. But Jesus took him by the hand, and raised him up; and he arose. And when He was come into the house, His disciples asked Him privately, saying, We could not cast it out. And He said unto them, This kind can come out by nothing, save by prayer." Mark 9:14-29 (R.V.) PETER soon had striking evidence that it would not have been "good" for them to linger too long upon the mountain. And our Lord was recalled with painful abruptness from the glories of transfiguration to the skepticism of scribes, the failure and shame of disciples, and the triumph of the powers of evil. To the Twelve He had explicitly given authority over devils, and even the Seventy, venturing by faith to cast them out, had told Him of their success with joy. But now, in the sorrow and fear of these latter days, deprived of their Master and of their own foremost three, oppressed with gloomy forebodings, and infected with the worldliness which fails to pray, the nine had striven in vain. It is the only distinct repulse recorded, and the scribes attacked them keenly. Where was their Master at this crisis? Did not they profess equally to have the necessary power? Here was a test, and some failed, and the others did not present themselves. We can imagine the miserable scene, contrasting piteously with what passed on the summit of the hill. And in the center was an agonized father and a tortured lad. At this moment the crowds, profoundly moved, rushed to meet the Lord, and on seeing Him, became aware that failure was at an end. Perhaps the exceeding brightness lingered still upon His face; perhaps it was but the unearthly and victorious calm