Down to Earth But Heavenly Minded

What does Mark Chapter 9 mean?

In Mark 9, among other things, Jesus teaches the disciples about leadership in His kingdom. Leadership starts with knowing whom you follow. Jesus is the Son of God (John 1:14), due all the honor and glory of God. He is Daniel’s Son of Man (Daniel 7:13–14), the Jewish Messiah. But He is also Isaiah’s suffering servant (Isaiah 53) who would be tortured and murdered by His creation (John 1:3). Jesus’ kingdom will not yet be a mighty earthly political force, but a great sacrifice and then a quiet work in the hearts of His followers. The disciples need to set aside dreams of political grandeur and learn how to lead through service.

Since Mark 7:24, Jesus has mostly been in Gentile territory, both northwest (Mark 7:24) and east (Mark 7:31) of Galilee. He then took the disciples north (Mark 8:27), still trying to avoid the crowds so He could train the disciples without distraction.

Peter, James, and John join Jesus on a high mountain for special training. There, Jesus is transfigured, His holiness displayed in such a grand way the three followers are terrified to look at him. Elijah and Moses meet Jesus on the hill, and God affirms that Jesus is His Son. After Moses and Elijah leave, the disciples ask about Elijah. Both the Old Testament and rabbinical teaching say that the Old Testament prophet will return at the end of days, but Jesus explains that Elijah has already come, in the form of John the Baptist. An event that should have revealed to the disciples that Jesus is God leaves them more confused than ever about why Jesus is there. (Mark 9:2–13).

Jesus, Peter, James, and John come down from the mountain to see the remaining disciples arguing with Jewish scribes. Despite their experience expelling demons earlier (Mark 6:7–13), the disciples cannot rescue a possessed child. Jesus reveals that the entire situation is marked by a lack of faith and the disciples’ neglected prayer life. (Mark 9:14–29).

In the remainder of the chapter, Jesus basically tries to impress upon the disciples what His followers should look like. First, He must be killed and raised again, a prophecy which completely clashes with their victorious end-times beliefs. Unable to comprehend what He is saying, the disciples cling to the belief that He, the Messiah, will rescue Israel and install a new kingdom. To that end, they start vying for position in that kingdom. Jesus cuts them short, telling them leadership in His kingdom is not about power but service to those who are weaker. (Mark 9:30–37).

The point is expanded when John tells him they tried to stop a man who was casting out demons in Jesus’ name because he was not known to them. Jesus explains that the fact the man had enough faith to call on His name proves he is not an outsider to the kingdom, even if the disciples don’t recognize him. The disciples, particularly Peter (Galatians 2:11–14), will continue to struggle with this truth when Gentiles join the church. (Mark 9:38–41).

Throughout Jesus’ ministry, He has condemned the Pharisees for placing unnecessary legalistic burdens on the people and even leading them into sin (Mark 7:9–13). Jesus explains that the truly godly—especially leaders—live such an ethical life they set the example for others while protecting them from sinful opportunities. His followers will be tested and purified at the end, and only the good will remain. Pure sinlessness is impossible no matter how disciplined we are. As in Matthew 5, Jesus’ teaching helps the disciples—and us—realize how much they—and we—need His saving grace. (Mark 9:42–50).

Chapter Context
Mark 9 continues Jesus’ efforts to teach the disciples who He is, what He has come to do, and what their role is in His mission. The chapter begins with the transfiguration, where Peter, James, and John catch a glimpse of Jesus’ glory, and ends back in Capernaum. Jesus spends most of that time teaching. Although the disciples do quarrel with the scribes, the misconceptions and errors Jesus addresses come from the disciples, themselves, not outsiders. In the next chapter, He will leave Galilee and travel toward Jerusalem and the cross.

Verse by Verse

Verse 1. And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”

Verse and chapter divisions were not part of the original manuscripts of the Bible. This verse is more accurately considered part of the preceding section, also described in Matthew 16:24–28 and Luke 9:23–27.

“And he said to them” likely means the entire section is a summary of a longer conversation. “Truly, I say to you…” may mean that Jesus is giving an oath.

Unlike Mark 8:38, which refers to a time when Jesus will come “in the glory of his Father with the holy angels,” the event referred to here is just a glimpse of the kingdom of God. Scholars have had many discussions and debates as to what this event is. Possibilities include the transfiguration (which immediately follows), the resurrection, the ascension (Acts 1:6–11), Pentecost (Acts 2:1–13), or just the growing mustard seed of the expanding church (Mark 4:30–32).

The most likely answer is that Jesus means the transfiguration. Although the wording sounds awkward if it refers to an event that will happen within a week, the facts are that Peter, James, and John see the glorified Christ before they die. The other disciples will see Jesus in His glorified, resurrected body, but they do not see Him transfigured and affirmed by God (Mark 9:2–7).

This supports the idea that the kingdom of God means more than heaven. The kingdom of God is any situation where God’s sovereignty, authority, power, and glory are manifest. Peter, James, and John experience this as they watch the transfigured Jesus speaking to Elijah and Moses and hear God say, “This is my beloved Son; listen to him” (Mark 9:7).

Context Summary
Mark 8:34—9:1 deals with sacrifice and rewards. To follow Jesus the disciples have sacrificed their livelihoods (Mark 1:16–20; 2:14), reputations (Mark 2:18, 23–24; 7:5), regular meals (Mark 6:30–31), and sleep (Mark 1:32–37; 6:45–48). In return, they expect glory (Mark 9:33–37) and power (Mark 10:35–45). Jesus explains that God’s timing is more strategic and their roles are more important and difficult than they could imagine. To follow Christ, we must follow Him: His teaching (Mark 8:38), His life (Mark 10:42–45), and His sacrifice (John 15:20). In return, we should not expect earthly rewards, but we will get eternal life. Matthew 16:24–28 and Luke 9:23–27 also record these events.

Verse 2. And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them,

Jesus and the disciples had gone from the east side of the Sea of Galilee, back to Galilee on the west side, then up to the top of the Sea to Bethsaida (Mark 8:22). From Bethsaida, they traveled north to Caesarea Philippi where Peter affirmed Jesus is the Messiah (Mark 8:27–30) and Jesus warned them of His coming death and resurrection (Mark 8:31–38). It is now six days later.

Scholars suggest that the “high mountain” could be Mt. Hermon, northeast of Caesarea Philippi. Mt. Hermon is first mentioned in Deuteronomy 3:8. It served as the northwestern boundary of the territory the Israelites conquered on the east side of the Jordan. Others suggest they are on Mt. Meron, northwest of the Sea of Galilee. Mt. Meron is a seven-hour hike to Capernaum, which better fits the account that they are one day away (Luke 9:37) from the Jewish scribes who are arguing with the remaining disciples (Mark 9:14).

In most Bibles, in Matthew and Luke’s accounts, the text in Mark 9:1 is grouped with the previous section, but it is directly related to the transfiguration. While Jesus’ words in Mark 9:1 seem to refer to the deliverance of Israel and the earthly reign of the Messiah, Peter, James, and John learn otherwise. “Transfigured” comes from the Greek root word metamorphoo. It means to change forms. In this case, while Jesus prays (Luke 9:29), His body changes from a purely human form to one that more accurately displays His deity and glory.

Matthew 17:1 says six days; Luke 9:28 says “about eight days.” It could be that Greeks counted portions of days differently. Mark’s specific “after six days” is unique in his Gospel; ordinarily, he uses the term “immediately.” His precision gives evidence to the belief that the transfiguration is directly related to Jesus’ promise in Mark 9:1.

If the twelve disciples are the inner core of Jesus’ followers, Peter, James, and John are the center of that core. Only they saw Jesus raise Jairus’ daughter (Mark 5:37), and Jesus asked only them to draw near to Him in the Garden of Gethsemane before He was betrayed (Mark 14:33). They also represent the extremes of the Twelve: James was the first to be martyred (Acts 12:2), John lived the longest, and Peter was arguably forgiven the most (Luke 7:41–50) and had the greatest leadership role in the early church.

Context Summary
Mark 9:2–13 occurs six days after Jesus promised that some of the disciples would see God’s kingdom with power (Mark 9:1). He takes Peter, James, and John to a mountain where He is transfigured with the glory of God. The presence of Elijah leads the disciples to think the Messiah’s earthly reign is imminent, but Jesus reminds them that He will suffer first. The story of the transfiguration is also recorded in Matthew 17:1–13 and Luke 9:28–36.

Verse 3. and his clothes became radiant, intensely white, as no one on earth could bleach them.

In Mark 9:1, Jesus promises that some of the disciples will see “the kingdom of God after it has come with power” before they die. This, according to many interpreters, is the display of the power of the kingdom of God Jesus promised. We aren’t told specifically why Peter, James, and John are chosen. Peter, perhaps, because of the rough road he will continue to take as the Holy Spirit works His sanctifying power in him as he becomes a great leader in the church (Galatians 2:9). John, maybe, for his significant theological writings that have educated believers for the last two thousand years. As for James, he was the first of the Twelve to be martyred (Acts 12:2). The honor of seeing the transfiguration may have bolstered his faith as he metaphorically met the cross Jesus spoke of (Mark 8:34–38).

Matthew 17:2 says His clothes became as “white as light;” Luke 9:29 says “dazzling white,” like a flash of lightning. The original text doesn’t say “bleach” but “whiten.” Although the English Standard Version says no “one,” here, other versions give the more precise word of “launderer” or “fuller.” A fuller is someone who uses nitrium to clean woolen cloth. In heaven, the twenty-four elders and the tribulation martyrs will also receive white robes (Revelation 4:4; 7:13–14).

Jesus’ clothes are a metaphor for the righteousness that characterizes the presence of God. We will never be good enough, just as a launderer can never bleach Jesus’ robes white enough. In order to be acceptable to God, we must accept Jesus’ gift of forgiveness of our sins. This is why He came, and this is the message that the disciples have trouble understanding.

Verse 4. And there appeared to them Elijah with Moses, and they were talking with Jesus.

In the Old Testament law, two witnesses were required to prove someone’s guilt (Deuteronomy 17:6; 19:15). Now, God sends two witnesses to validate Jesus’ identity. Both Moses and Elijah represent how Jesus’ sacrifice and resurrection fulfill the requirements of Judaism (Matthew 5:17). Jesus satisfies the sacrifices and feasts of the Mosaic Law with His death and resurrection. He also fulfills the many Old Testament prophecies of the Messiah. Luke 9:31 says they spoke of Jesus’ “departure, which he was about to accomplish at Jerusalem.” “Departure” is from the Greek root word exodos and can mean leaving a situation or a place, finishing and leaving a job, or dying. Jesus eventually does all three.

Moses is one of the most important figures in Jewish history. He was born in the tribe of Levi (Exodus 2:1) but raised by the Pharaoh’s daughter in Egypt (Exodus 2:10) while the other Israelites were enslaved (Exodus 1:8–14). God chose Moses to face down the Pharaoh and lead the Israelites out of Egypt and to the Promised Land (Exodus 3:7–12). He is the author of most of the first five books of the Bible and he received the Ten Commandments from God (Exodus 20:1–17). Because of his presence here, some think Moses will be one of the two witnesses in the tribulation (Revelation 11:3–13). Others think it will be Enoch, who along with Elijah didn’t die but was taken to heaven by God (Genesis 5:24).

Elijah was perhaps the most prominent prophet in the Old Testament. He spent most of his ministry challenging King Ahab and his evil wife Jezebel who ruled the northern kingdom of Israel from about 874 to 853 BC. It was Elijah who challenged the pagan priests to see if Baal or God would respond to their offerings. Baal didn’t show, and God consumed Elijah’s offering, the wood, and the stones he’d used to make the altar (1 Kings 18). Instead of dying, Elijah was taken to heaven in a chariot of fire (2 Kings 2:11), and Malachi prophesied that he would return before the day of the Lord (Malachi 4:5), which makes him scholars’ leading candidate for the role of one of the two prophets in the tribulation.

Verse 5. And Peter said to Jesus, “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.”

Jesus has taken Peter, James, and John to the top of a mountain where the three disciples fall asleep (Luke 9:32). When they awaken, Jesus is glowing, and Elijah and Moses are talking to Him about His coming departure (Luke 9:31). Peter, James, and John are terrified and don’t know how to respond (Mark 9:6). They have no reason to think Moses and Elijah are leaving any time soon, so Peter offers to make tents, similar to the booths used in the Feast of Tabernacles. Such august visitors deserve shade from the sun while they confer.

Rabbi is Hebrew and means “honorable sir.” Students and disciples called their teachers “rabbi” to show their respect. “Tent” is from the Greek root word skene. It can mean any shelter which is moveable, and could be made of skins or tree boughs; in this case, probably tree boughs.

Peter is known for his impetuous nature. He has already rebuked Jesus (Mark 8:32) and will make a vow he is incapable of fulfilling (Matthew 26:33). But he also tried his faith in rough seas (Matthew 14:28–29) and abandoned the boat to swim to Jesus after the resurrection (John 21:7). Now, he jumps in to the situation, glad he and his friends are there to serve their master and two significant figures from Jewish history.

Verse 6. For he did not know what to say, for they were terrified.

It’s not clear how Peter, James, and John know that Jesus’ visitors are Moses and Elijah, but in the Bible, terror is a standard reaction to seeing those who have come from heaven. The witch of Endor cried out when her necromancy succeeded and Samuel appeared (1 Samuel 28:12). People who saw angels are consistently described as reacting with fear or being troubled (Numbers 22:31; Daniel 10:8–9; Matthew 28:1–4; Luke 1:11–12; 2:9). And Jesus’ confrontation of Paul was characterized by such a bright light his fellow travelers went speechless and Paul was blind for three days (Acts 9:1–9).

This moment of terror might be one of the most appropriate reactions any of the disciples have toward Jesus before Pentecost (Acts 2:1–13). Despite occasional moments of fearful discomfort (Mark 6:50; 9:32), the disciples seem to take Jesus for granted, uncomprehending of His deity. Their desire to share in Jesus’ power and authority continues in the next few stories as they argue over who is the greatest (Mark 9:33–37), reject an outsider who trusts in Jesus’ authority (Mark 9:38–41), try to manage Jesus’ brand by keeping children away from Him (Mark 10:13–16), and again anticipate their coming glory while ignoring the required sacrifice (Mark 10:35–40).

Jesus, on the other hand, emphasizes the trials and sacrifice they must face. He insists that leadership in His kingdom is servanthood (Mark 9:35; 10:42–45). The glory which stands with Elijah and Moses and scares Peter, James, and John witless is the concealed nature of the Godhead that Jesus set aside so that He can save the world. The only reason the disciples can even travel with Jesus is because He, “though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:6–7).

Within days, Peter, James, and John’s holy fear of God will dissipate and be replaced with pride (Mark 9:33–37; 10:38–41) and then they typical fears of men (John 18:15–17; 20:19).

Verse 7. And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.”

In the Old Testament, God often used a cloud when appearing before His people, most notably the cloud that led the Israelites through the wilderness (Exodus 13:21–22), but also when He met with Moses on Mt. Sinai (Exodus 24:15–18). Jewish scholars call this the shekinah glory of God. “Shekinah” is from the Hebrew meaning “He caused to dwell,” and the Shekinah glory is the manifestation of God we can see when He is with us. When faced with this image of glory and the voice of God, Peter, James, and John fall on their faces in terror until Jesus comes to them, touches them, and says, “Rise, and have no fear” (Matthew 17:6–7).

This is the second time God affirms His Son. After John the Baptist baptized Jesus, “behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased’” (Matthew 3:16–17).

In the Old Testament, the generic title “son of God” refers to angels and demons (Job 1:6), Nephilim (Genesis 6:2–4), and earthly kings (2 Samuel 7:14). So, while the title is also used of the Messiah (Psalm 80:15), that use is not exclusive. The concept that God would have a physical Son is foreign to Judaism, and not something Peter, James, and John would have understood right away. At most, they would believe God is validating His Messiah, and at least that Jesus is a good, moral man.

God’s words “listen to him” explain Moses’ presence. In Deuteronomy 18:15, Moses promises the Israelites that God will “raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen…” Peter affirms this is Jesus (Acts 3:22–23).

It is a common claim among unbelievers that they would come to Christ or believe in God if either would show incontrovertible proof of their existence, perhaps just by God speaking to them. Here is evidence that humans are not so constant. Peter, James, and John have traveled with Jesus for months. They have seen His power over storms, illness, and demons. Now, they hear God’s own voice validating Jesus and His message. And yet they still can’t accept Jesus’ clear teaching about what He is there to do as the Messiah (Mark 9:32).

Verse 8. And suddenly, looking around, they no longer saw anyone with them but Jesus only.

Jesus takes Peter, James, and John to a high mountain to witness His transfiguration. Jesus’ clothes become brilliantly white while He speaks with Moses and Elijah. The shekinah glory of God surrounds them, and God affirms Jesus’ identity as His Son. Now, the three disciples are again alone with their rabbi.

Peter has acknowledged that Jesus is the promised Messiah, but the disciples aren’t afraid of Him. They’re afraid of Moses, Elijah, and the glory that surrounds Jesus. They’re afraid when God speaks. When it’s just Jesus, they’re afraid of irritating Him (Mark 8:16), but they still don’t understand that He is God with all the power and authority of the Jewish YWHW. It won’t be until after the resurrection, when Jesus appears alive and whole and walking through walls that they will begin to understand that they are not to fear men like Moses and Elijah, but the Lord their God (Luke 24:25–27).

People today tend to act similarly. Jesus teaches that we should love our neighbor (Mark 12:31), serve those who can do nothing for us (Luke 14:12–14), and honor pure hearts over deep wallets (Mark 12:41–44). He suffered and died for our sins. Many people see Jesus as a gentle and loving teacher—which He is—but they stop there. They don’t understand that the sinlessness of Jesus doesn’t just mean He’s kind, it means He’s the all-holy God. Much of Jesus’ ministry is to explain to His disciples who He is.

Verse 9. And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead.

Jesus almost always tells those He heals to keep their miracles to themselves (Mark 1:44; 5:43). He also keeps demons and the disciples from identifying His divine identity in public (Mark 1:25; 3:11–12; 8:29–30). Here, He insists Peter, James, and John hold back the description of His glory and God’s words. The only significant information Jesus allows to share is that He will be killed and raised again (Mark 8:31).

Part of the reason Jesus keeps the disciples from spreading the word that He is the Messiah is that they don’t understand what the Messiah is. They know that the Messiah will rescue Israel. The desire for the Jews to be independent is so strong they try to force Him to be king (John 6:15) and will greet Him in Jerusalem as if He is already king (Mark 11:7–10).

Jesus affirms that this is His due when He refers to Himself as the “Son of Man.” The title is from Daniel 7:13–14, a prophecy about “one like the son of man” who will be given dominion over the earth by the Ancient of Days. The disciples don’t understand that this is not Jesus’ only title.

God has just witnessed that Jesus is the Son of God (Mark 9:7). Jesus is that member of the Trinity who submits His will to God the Father, even as He deserves equal glory and honor (Philippians 2:6–8). But He is also the Suffering Servant of Isaiah 53. The Jews forfeited their independence when they rebelled against God (2 Kings 21:10–14). The disciples don’t yet understand why their God-promised Savior would suffer not for their nation, but for their sins against God.

Verse 10. So they kept the matter to themselves, questioning what this rising from the dead might mean.

Peter, James, and John most likely hold to the traditional form of Judaism which teaches that God will raise them from the dead at the end of time. What they’re confused about is what kind of resurrection could take place only three days after Jesus dies. Like Jews today, they have a tenuous grasp on the Son of Man in Daniel 7:13–14 but completely misunderstand the Suffering Servant of Isaiah 53. Their experience with kings in Israel’s past and Gentile rulers in the near-past and present are far removed from the concepts of service and humility, and do not include the concepts of sacrifice, suffering, death, and resurrection. There is nothing in their worldview that gives context to Jesus’ words, and Isaiah 53 isn’t yet part of their grasp of the issue.

This is a key verse about how to interpret Scripture. There are three basic ways to read the Bible. One is somewhat naturalistic, which completely rejects the supernatural elements as metaphor or fanciful tales. Thomas Jefferson exemplified this when he cut all the accounts of miracles from his Bible. Another is to spiritualize elements that seem farfetched. People often do this with end-times prophecies such as the rapture and the millennial kingdom, saying the reign of Christ is actually in our hearts, not on earth.

What the disciples will grow to realize is despite Jesus’ habit of using parables to explain spiritual truths, most of the biblical text is meant to be understood literally. The miracles were real. The end-times prophecies will come to be. And Jesus is speaking plainly when He says He will be raised from the dead.

Verse 11. And they asked him, “Why do the scribes say that first Elijah must come?”

As non-Sadducee Jews, Peter, James, and John would have believed in the resurrection, but they’re confused about the timing of Jesus’ words. Jesus says the Son of Man will be resurrected three days after His death instead of in the end times. They can’t figure out how that fits with the Old Testament prophecy that Elijah will return. According to the timeline Jesus seems to be giving, Elijah will return, God will declare the day of the Lord when the Messiah will be revealed, then the Messiah will die. The tangle is partially unwound when Jesus explains that “Elijah” was actually John the Baptist. The situation will be completely clarified when they fully understand that the Messiah’s death and resurrection are for forgiveness of sins, not to extricate Israel from the rule of pagan Rome.

In the Seder dinner, the Jews drink to the four promises God gave Moses in Exodus 6:6–7: He will bring them out, deliver them from slavery, redeem them, and take them to be His people. A fifth cup of wine is reserved for the prophecy in Exodus 6:8: God will bring the Jews to the Promised Land. According to Jewish scribes, Elijah is supposed to let the Jews know when they can drink that fifth cup of wine. At the end of the Sabbath, Jews pray that Elijah will come with the Anointed One.

The prophecy that the disciples are thinking about is found in Malachi 4:5–6: “‘Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers…’” John the Baptist’s message of repentance was designed to accomplish this but didn’t completely succeed. Therefore, the last part of Malachi 4:6 applies: “‘…lest I come and strike the land with a decree of utter destruction.’” Less than forty years after the transfiguration, Rome destroys Jerusalem and scatters the Jews from their homeland.

Between the confusion in the timeline and Elijah’s appearance, Peter, James, and John most likely think the day of the Lord is near, and the Messiah will come into His kingdom. It’s no wonder the disciples will soon start vying for position (Mark 9:33–34; 10:35–37).

Verse 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?

Malachi 4:6 promises that Elijah will return before the day of the Lord to reconcile relationships in Israel. “Elijah,” in the form of John the Baptist, did come with the intent to “restore all things.” That was his mission, but hardened hearts rejected his message of repentance and arranged for his murder, instead. Elijah, too, was persecuted by King Ahab and Queen Jezebel (1 Kings 19). While the disciples dream of glory, Jesus draws them back to the hardships God’s prophets went through, tying it into His own future suffering.

When Jesus calls Himself “the Son of Man,” He is referring to the figure in Daniel to whom is given an everlasting dominion over the world (Daniel 7:13–14). The disciples can’t understand how this position of power, granted by the Ancient of Days, has anything to do with someone who will be abused and killed by Jewish leadership. Jesus gives them a subtle clue by paraphrasing Isaiah 53:3 from the passage on the Suffering Servant: “He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.” What they don’t yet understand is that the church age must come before God can finish with Israel.

God explains the timeline in the prophecy of the “70 weeks” (Daniel 9:24–27). The 70 weeks are seventy groups of seven years that outline the fate of Israel from the time Cyrus declares that the Israelites may return to Jerusalem (Ezra 1:2–4) until the end of the tribulation. At the point of the sixty-ninth week, “an anointed one shall be cut off and shall have nothing” (Daniel 9:26). This is Jesus in His role as the Suffering Servant (Isaiah 53). Both prophecies refer to Jesus’ crucifixion, but the idea that God’s chosen one, the Messiah, will suffer and die does not fit into the theology of Judaism, either then or today.

Daniel’s 70 weeks are all about Israel, but they are not contiguous. Between the sixty-ninth and seventieth week is the church age: when the gospel will go to the Gentiles. Although the disciples are promised leadership positions in Jesus’ more literal reign, their important work is in establishing the church. It is also in this time that they will face their own hardships and pick up their own crosses (Mark 8:34–35).

Verse 13. But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.”

Peter, James, and John have just seen Jesus transfigured in a revelation of His glory. With Him are Elijah and Moses. Immediately after, Jesus reminds them that He will suffer, die, and rise again. While the trio try to figure out the timetable of Elijah’s return (Malachi 4:5–6) with Jesus’ prophecies of the hardships the Son of Man (Daniel 7:13–14) must experience, Jesus again drives home the fact that obeying God promises both splendor in heaven and great sacrifice on earth.

Jesus, the Messiah, the Son of Man who will be given authority over the world, will face betrayal and death. Elijah, glorified here, once ran for his life from Queen Jezebel, the evil wife of the weak King Ahab (1 Kings 19:1–2). John the Baptist, the symbol of Elijah’s return (Matthew 17:13), whom Jesus declared the greatest man ever born (Matthew 11:11), was assassinated through manipulation by Herodias, the evil wife of the weak King Herod (Mark 6:14–29). Even though Elijah escaped death and was taken to heaven while still living (2 Kings 2:11), he still lived a perilous life. The short-sighted disciples follow Jesus in part to gain glory and honor for themselves (Mark 9:33–34; 10:35–37). They don’t seem to hear Jesus’ warnings to prepare for a cross before they go looking for a crown (Mark 8:34–38).

John’s earthly sufferings do not take away from his honored place, and neither do Jesus’. In fact, their sufferings are necessary and they will be rewarded, as will all believers who face persecution (Romans 8:18).

Verse 14. And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them.

“Scribes” is from the Greek root word grammateus. These are the public servants who are experts in the Mosaic Law. Attempting to keep the Jews from breaking the God-given Law, they developed the Oral Law which was supposed to clarify and guard God’s statutes. Instead, it just added a burden on the people God never intended (Matthew 23:4).

The office of scribe is a religious role; as a group, they have no specific political leaning, and some of them are also Pharisees. Despite their confidence in their position and their understanding of the written law, the scribes’ fear of disrespecting God make them timid in their teaching. From the beginning of Jesus’ ministry, people notice “he taught them as one who had authority, and not as the scribes” (Mark 1:22). Unfortunately, when the scribes do speak with confidence, they often get it wrong (Mark 3:22).

The scribes are apparently arguing with the disciples because the disciples claim to follow Jesus but can’t exorcize a demon from a boy (Mark 9:16–17). Jesus performed many exorcisms and had given the Twelve authority to expel demons in Galilee (Mark 6:7–13); if the transfiguration mountain is Mt. Meron, it’s possible some of these people have even seen the disciples perform miracles. The scribes from Jerusalem claim that this power comes from Satan, not God (Mark 3:22), but it’s interesting to note that the scribes, who claim to follow God, don’t appear to even try to free the boy.

Context Summary
Mark 9:14–29 follows the transfiguration, where Peter, James, and John went up a mountain with Jesus and saw a display of His glory as God. They also saw Moses and Elijah and heard God affirm Jesus as His Son. Now the three disciples and Jesus return from the mountain and find the remaining disciples arguing with Jewish scribes. The disciples have tried to expel a dangerous demon from a young boy but have been unable despite having performed exorcisms before (Mark 6:7–13). Jesus explains that to do God’s work, we need faith in Him and to be empowered by Him. This section is parallel to Matthew 17:14–20 and Luke 9:37–43.

Verse 15. And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him.

The story of the transfiguration is given in Peter, James, and John’s point of view. We aren’t told anything that the disciples didn’t witness. And, unlike other passages where the disciples are confused about Jesus’ teachings, we aren’t given insight into Jesus’ thinking (Mark 6:6), the situation (Mark 6:52), or even a flash-forward of future events (John 12:32–33) to explain the wider context. As the four come down from the mountain and interact with the crowd, the focus turns again to Jesus.

Before Jesus took Peter, James, and John to a high mountain to witness His transfiguration, they had already been surrounded by a crowd (Mark 8:34). Apparently, it grew during their absence. We don’t know exactly where they are. Jesus had had one last altercation with the Pharisees in Galilee and left them, abandoning His public ministry in His home region (Mark 8:13). He and the disciples went through Bethsaida (Mark 8:22), on the northern-most coast of the Sea of Galilee, north to the villages around Caesarea Philippi.

We are told that Jesus took Peter, James, and John to a “high mountain” (Mark 9:2). The highest mountain around Caesarea Philippi is Mt. Hermon, which is even farther north. If that’s the case, the four must have traveled toward Bethsaida where the Jewish scribes would have been, although Luke says that this happened “on the next day” after the transfiguration (Luke 9:37), so they wouldn’t have gone far. Christian tradition says they were at Mt. Tabor, which is southwest of the Sea of Galilee, on the southern edge of Galilee. Another option is Mt. Meron, which is northwest of the Sea of Galilee and just a seven-hour hike from Capernaum.

Verse 16. And he asked them, “What are you arguing about with them?”

We aren’t told exactly what the scribes and disciples are arguing about, but it’s not a unique event. Especially in the beginning of Jesus’ ministry, the scribes and Pharisees tried to subvert His mission by casting doubt in His followers. When Jesus ate with tax collectors and other sinners, the religious leaders questioned the disciples (Mark 2:15–16). When the disciples ignored the extra-Scriptural customs on fasting and the Sabbath, the Pharisees confronted Jesus (Mark 2:18, 24; 7:5).

We also know that the scribes from Jerusalem claim Jesus’ miraculous power came from Satan (Mark 3:22). Jesus later empowers the disciples to perform miracles of their own (Mark 6:7–13). So, when the scribes witness the disciples’ unsuccessful attempts at exorcising a demon from a boy (Mark 9:18), the scribes apparently see their chance to assert their authority and try to draw the disciples back into their legalistic fold. It’s likely that the scribes are insisting that the disciples cannot save the boy because they are not empowered by God.

The wording here is a bit confusing. We don’t know whom Jesus is addressing. The other accounts (Matthew 17:14–20; Luke 9:37–43) aren’t any help, as they dive directly into the father’s plea. Whether Jesus is speaking to the scribes or the disciples, His question doesn’t mean He doesn’t know what is going on. Both He (Matthew 26:40) and God the Father (Genesis 3:9, 13) are known to use a question to take control of the situation and direct people’s attention.

Verse 17. And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute.

“Mute” is from the Greek root word alalos which means unable to speak, just as we would think. This is not the same word used of the deaf man in Decapolis whose speech impediment prevented him from being understood (Mark 7:31–37). “Spirit” is from the Greek root word pneuma, which literally means wind or air movement, but is also used of non-corporeal beings, including the Holy Spirit (Mark 1:10), human spirits (Mark 14:38), and demons (Mark 1:23).

In the time of Christ, physical ailments are apparently often caused by demonic possession. Jesus clearly delineates illness caused by demons from those caused by medical issues. Today, some churches teach that demonic spirits inflict any number of specific hardships. Spirits are blamed for fatigue, sinful desires, mental illness, unemployment, and laziness. Although spiritual warfare is real (Ephesians 6:12), there is no indication in the Bible that people can be plagued by, say, a “spirit of infertility.” Church leaders who convince people that they are being harassed or possessed by a demon that prevents them from finding work or making money are not teaching biblical truth. Christians cannot be possessed, and telling a young Christian he must go through an exorcism is tantamount to spiritual abuse.

In this case, and in other situations in the Bible, Jesus makes it clear that the ailment is caused by a demon. Undoubtedly, demons cause similar issues today. We need to exercise extreme caution, however, in making such a diagnosis.

Verse 18. And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.”

Perhaps the most important thing to understand about this verse is this: the modern disease of epilepsy is not caused by demon possession. We don’t know why Jesus and His followers encounter so much demonic attack. Perhaps Satan is trying to derail their ministries. But we do know that not every illness, brain-related or otherwise, is the result of demons. The boy’s symptoms are similar to epilepsy, including the inability to speak, tremors and jerking, and rigid muscles, but Matthew 4:24 differentiates between seizures caused by demons and those from more natural causes.

Scholars debate on the meaning of the word “rigid.” The Greek root word is xeraino and often means to become dry or withered. That may mean the boy becomes pale and physically exhausted after an attack. This would certainly explain why the crowd thinks he is dead after the exorcism (Mark 9:26).

The disciples have expelled demons before (Mark 6:13). In fact, they were so successful they earned the attention of a crowd of five thousand that followed them to a desolate place outside of Bethsaida (Mark 6:32–33). Now, however, stuck between a desperate father and cynical scribes, they find themselves unable to help. Jesus tells the disciples that this type of demon can only be exorcised through prayer (Mark 9:29). More directly, He seems to criticize their lack of faith (Mark 9:19).

We risk this same decrease in power and effectiveness when we stop relying on God. In the beginning stages, when we have more faith and enthusiasm than ability and knowledge, God has the freedom to do great things through us. Later, we tend to take credit for the successes. It’s often then that God removes His power to remind us how reliant on Him we really are.

Verse 19. And he answered them, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.”

In both Matthew 17:17 and Luke 9:41, Jesus is recorded as saying “O faithless and twisted generation.” “Faithless” is from the Greek root word apistos and means exactly as it sounds. “Twisted” is from the Greek root word distrepho which means to be turned away from the right path. “Generation” can mean either a group of people who were born within a certain timeframe, or a group with the same ideologies.

Jesus is patient with the disciples, but He won’t hold back if they refuse to accept what He has taught them. He has rebuked the Twelve for being hard-hearted (Mark 8:17), and equated Peter’s words with those of Satan (Mark 8:33). Jesus has already exposed the scribes’ lack of faith (Mark 3:22–30). Matthew 17:20 reveals that if the faithless generation includes the scribes, it includes the disciples, as well.

It’s chilling for us to realize that if we do not live in faith of God, we can be lumped together with false teachers who reject Jesus. God does invite us into His work, but not because He needs our own skill or power. We need faith in His power and direction, and we need to be in prayer (Mark 9:29). An effective prayer life reminds us how much we need Him, acknowledges His work around us, and keeps us open to His guidance.

Verse 20. And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth.

The tenor of the demon’s response to Jesus is normal, if the violence is unique. The demons in Capernaum (Mark 1:24–26; 3:11) and Decapolis (Mark 5:6–7) seem impelled to approach Jesus and react in a way that shows they know His power and authority and that He is their enemy. Where Peter, James, and John are afraid when they see a glimpse of Jesus’ deity (Mark 9:6), the demons respond with hate. Most demons, upon seeing Jesus, are victim to a compulsion to declare who He is (Mark 1:24; 3:11; 5:7). This demon appears to make the boy mute because it is mute, and expresses its rage in more physical ways.

Ironically, as the demon acts out in the face of Jesus’ authority and deity, the father interprets the violent display as evidence that Jesus can’t control it (Mark 9:22).

For centuries, western culture has seen demons as titillating entertainment. Apocryphal and pseudepigraphal books, such as the falsely-attributed “Testament of Solomon,” claim to classify and name particular demons. More recently, demons have been portrayed as anti-heroes, tragic victims, and romantic interests.

This account more clearly describes what demons are like: destructive and hateful, more than willing to kill a child (Mark 9:22). Demons do not deserve our pity or understanding. They do not have an opportunity for forgiveness, and they do not want one. They are the enemies of God, not plot-points for modern entertainment.

Verse 21. And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood.

Epilepsy is a neurological disorder that causes recurring seizures. Convulsions and foaming at the mouth are common, and if the condition appears early enough in the person’s childhood development, the language center of the brain can be affected, making it difficult to learn a language. That doesn’t mean that epilepsy, in general, is caused by demonic possession and, in fact, Matthew 4:24 differentiates the two conditions. When Jesus heals, the Gospels are careful to distinguish between a physical condition and demonic possession. In this case, the boy is clearly possessed by a demon that apparently causes seizure-like manifestations. In Matthew 17:15, the father diagnoses the boy as physically disabled, or epileptic. Jesus treats the boy as demon-possessed and nothing else.

This is not the first time the Bible talks about the duration of a condition. Mark states the woman with an issue of blood suffered for twelve years (Mark 5:25). Luke, the physician, notes that a woman had a disabling spirit for eighteen years (Luke 13:11). John speaks of one man who had been an invalid for thirty-eight years (John 5:5) and another man blind from birth (John 9:1).

God does not promise physical healing today, but if He chooses to heal, He is not constrained by the duration of the condition. He is willing to heal our hearts no matter how long ago or how enduring the abuse, trauma, or sin has been.

Verse 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.”

The fact that the boy’s seizures often throw him into water or fire give evidence that they are caused by a demon and not an illness. Epileptic seizures do not have intent to harm; they’re caused by abnormal brain activity. Epilepsy, itself, is often caused by head trauma, stroke, infections, or tumors. Although seizures can be dangerous, there is no conscious will that directs them to occur in intentionally dangerous situations. Demons, on the other hand, delight in harming God’s creation.

The father’s reticence in trusting Jesus is understandable. He has just spent time with nine of Jesus’ closest students who could do nothing for his son. While they vainly struggle to heal the boy, Jewish scribes apparently argue that they do not have the power or authority to do so (Mark 9:14). In fact, it was scribes from Jerusalem who declared Jesus’ power came from Satan (Mark 3:22).

Many people become disillusioned with the church or Christianity because of what they see in other people. Sometimes professing Christians act like fearful, powerless hypocrites, or non-Christians barrage beliefs they don’t understand with critical editorials. Those who reject Christ cannot be experts on Him. And those who follow Christ are growing more like Him; we are not perfect representatives. To know what Christianity is all about, we need to look to Jesus. Our faith should be in God, not others (Mark 9:23).

Verse 23. And Jesus said to him, “‘If you can’! All things are possible for one who believes.”

Jesus’ words have been translated several different ways. He may have been making an ironic rebuke to a father and a crowd who have placed their faith (and doubt) in the disciples instead of God. Or He may be saying, “As far as your words, ‘if you can’…” to highlight what He is responding to.

The sentiment He quotes reflects the climate of the entire crowd. The father has a hard time believing Jesus can save his boy when His disciples can’t, the scribes don’t believe Jesus’ power comes from God (Mark 3:22), and the disciples’ limited faith isn’t directed at God where it should be. Like in Nazareth, the collective lack of faith threatens to prevent the miracle (Mark 6:1–6).

Jesus isn’t saying that we can accomplish anything we want if we have enough faith; this isn’t an endorsement of the Word of Faith teachings. True faith doesn’t presume that God will do what we want but that God can do what He wants (see: Mark 1:40–42). Jesus will expand this truth from healing to salvation when He tells the disciples that the rich can only be saved through God’s power and not man’s intent (Mark 10:25–27). If the scribes have been reiterating their accusation that Jesus’ power comes from Satan (Mark 9:14), then Jesus is telling the father to choose whom he believes—Jesus or the scribes.

Verse 24. Immediately the father of the child cried out and said, “I believe; help my unbelief!”

This is one of the most poignant verses in the Bible, and the sentiment is shared by believers around the world and throughout history. Jesus has just told a desperate father that his son can be healed if he believes. In a display of beautiful vulnerability, the father submits what faith he has alongside his doubt and fear. He is our example of someone who understands God wants all of us, not just the holiness of the Pharisees (Matthew 5:20), or the bold confidence of the Syrophoenician woman (Mark 7:24–30), or the adoration of Mary of Bethany (John 12:3). He also wants the limitations of Peter (John 21:15–19), the terrible miscalculations of Paul (1 Timothy 1:13), and whatever else we have to give, good or bad.

“Help” is from the Greek root word boetheo and means to bring aid to or comfort. The man may not have an advanced education in the power and faithfulness of God, but he knows what it is to be a father. As he would do anything he can for his son, he trusts that Jesus will do what He can for both his son and his own faith. He may not understand Jesus’ power and authority, but he trusts Jesus’ heart is like that of a loving father.

Verse 25. And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You mute and deaf spirit, I command you, come out of him and never enter him again.”

It isn’t clear why the appearance of a crowd accelerates Jesus’ actions. They are already surrounded by a great number of people (Mark 9:15), but more are coming. Unlike with the deaf man (Mark 7:33) and the blind man (Mark 8:23), there is apparently no time to draw the boy away.

We don’t exactly know where Jesus and the disciples are. They are seven days out of Caesarea Philippi which is far north of Bethsaida and the Sea of Galilee, and one day away from a tall mountain (see Mark 8:27; 9:2; Luke 9:37). They will have to travel through at least part of Galilee to get to Capernaum (Mark 9:30, 33). But His intentional, public ministry in Galilee is over (Mark 8:12–13), and for quite some time, He has tried to find quiet places to teach the disciples, even as He willingly heals those who cross His path.

So, it’s likely that Jesus cuts short His lesson on faith to take care of the demon before yet another crowd can mob Him (Mark 3:7; 4:1). Although it would do the crowd well to learn more about having faith in God, it is more important that Jesus have the opportunity to teach the disciples what they need to know to develop the church. A quick object lesson as He expels the demon will have to do.

This may be the only time Jesus expels a demon and demands that it not return. He has made it clear that a person who is freed from a demon can expect the demon to reappear with other spirits (Matthew 12:43–45). The only permanent cure is for the person released from demonic possession is to accept the Holy Spirit. But it’s safe to assume this demon obeyed Jesus’ command.

Verse 26. And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.”

The reaction of the demon to Jesus’ authority is normal, even for those without seizure-like manifestations. In the beginning of Jesus’ ministry, when He heals a possessed man in the synagogue, the demon, “convulsing him and crying out with a loud voice, came out of him” (Mark 1:26). The legion of demons caused such violence they destroyed a herd of pigs (Mark 5:13). When Philip exorcised demons in Samaria, they came out with a loud cry (Acts 8:7). Since this demon is mute (Mark 9:17), he expresses his rage physically.

Demons are former angels who rebelled against God (Isaiah 14:12–15; Ezekiel 28:6–9). They rejected their duty to glorify God and followed Satan in his quest to seek his own worship (Revelation 12:3–4, 9). They are not our friends. The power they offer is meant to destroy us. They have no power or authority over God, but they can take away from His worship by tricking, leading astray, and attacking people. The violence they exhibit when leaving a person shows that they are malevolent to the end.

Apparently, the deathlike appearance of the boy is a normal result of a seizure. “Becomes rigid” in Mark 9:18 can also mean that the boy is exhausted, withered, and pale. The physical stress of a seizure naturally makes the boy appear dead, but the members of the sudden crowd (Mark 9:25) wouldn’t necessarily know that.

Verse 27. But Jesus took him by the hand and lifted him up, and he arose.

When Jesus healed Peter’s mother-in-law, “he came and took her by the hand and lifted her up” (Mark 1:31). When He raised the little girl from the dead, He took her hand and said, “Little girl, I say to you, arise” (Mark 5:41). When Peter fell into the stormy sea while trying to walk on the water, Jesus reached out His hand and saved him (Matthew 14:31). When He healed blind people, Jesus typically touched their eyes in some way (Mark 8:23; John 9:6). He even touched a man with a skin condition (Mark 1:41).

When the disciples argue about who is greatest and Jesus explains why this way of thinking is wrong, He takes a child and holds him (Mark 9:36). When parents bring their children to Jesus, He holds them and lays His hands on them in blessing (Mark 10:13–16). And at the last supper, Jesus personally washes the disciples’ feet (John 13:5).

Even before the time this commentary was being written, before the #metoo movement and the revelation of abuses by Christian leaders, touch has increasingly grown unpopular in the church. The early church was told to “greet one another with a holy kiss” (Romans 16:16; 2 Corinthians 13:12). The kissing part was certainly cultural, but not the sentiment. Modern culture has a talent for sexualizing innocence, and making touch taboo is part of this. Christians should be mindful and careful about touch, but it may be that we have rejected it too much.

Verse 28. And when he had entered the house, his disciples asked him privately, “Why could we not cast it out?”

We aren’t told which house they are entering, but if the mountain on which Jesus was transfigured was Mt. Meron, it’s possible they have returned to Andrew and Peter’s house, since Capernaum is a seven-hour hike away. If so, it looks like they tour around Galilee one more time (Mark 9:30) before stopping by Capernaum (Mark 9:33) before they head south to Judea and Perea (Mark 10:1).

The disciples would have good reason to wonder why they seem to have no authority over the demon. Some time before, they traveled around Galilee, healing and casting out demons (Mark 6:13). While in Mark Jesus explains that they did not pray, Matthew 17:20 reveals that they did not have enough faith.

Faith and prayer are closely related. The more faith in God we have, the more we realize how much we need Him. Even if we have faith that He will work all things together for good (Romans 8:28), real faith keeps its eyes on the One in whom the faith is placed, not the situation in which the Faithful One acts. That attention is partially expressed as prayer. It’s possible the disciples are displaying the same ironic hubris that Jesus condemns the Pharisees of: they’re filled with self-importance because they’re associated with God, but they allow that self-importance to feed the belief they have an autonomous power and authority outside of God.

Before long, the disciples will meet someone who better understands how faith and God’s power are related. Instead of learning from the example, they will try to stop it (Mark 9:38). Eventually, with the help of the Holy Spirit, they will understand (see Acts 1:1–10).

Verse 29. And he said to them, “This kind cannot be driven out by anything but prayer.”

Less-credible manuscripts contain a version of this statement indicating this type of demon could only be expelled with prayer “and fasting.” However, those words are not in the older or more reliable manuscripts. Further, Jesus has already established that fasting is inappropriate while He is present (Mark 2:18–20). In Matthew 17:20, Jesus explains the disciples do not have enough faith. Prayer and faith are completely entwined. It is faith that drives us to talk to God, to tell Him our needs, and to express to Him how we rely on Him.

Many wonder why we should pray at all if God knows everything we need. That’s a selfish view of prayer, as if it is only to compel God to give us what we want. It is often noted that prayer doesn’t change God, it changes us. Especially in cases like this, where Jesus’ followers are expected to act with the power of God, we need prayer to maintain and strengthen our relationship with God.

This emphasis on prayer shows that faith only works in the context of a relationship with God. We can’t make a single decision to follow Him and then forever enjoy the benefits of His empowerment. We don’t have the capacity to hold that much strength, like some kind of spiritual capacitor. We must be renewed every day.

Jesus here affirms there are different types of demons with different characteristics, but He does not give details. Passages such as Daniel 10 and Mark 5:10 hint that some demons may be assigned or restricted to a specific geographical location. The mute boy shows that certain demons have specific effects on their victims. But neither apocryphal and pseudepigraphal books on demons nor grimoires and occultic books are to be trusted. Most names given to demons, such as Lucifer, or “Day Star” (Isaiah 14:12–18), and Beelzebub/Beelzebul (Mark 3:22) are metaphors of Satan. “Legion” was so named because it was a group of demons (Mark 5:9). Abaddon or Apollyon is the demonic leader of the demons which are currently imprisoned in the Abyss (Revelation 9:1–3, 11). But reliable information about the specifics of demons is scarce; it’s not something Christians should concentrate on.

Verse 30. They went on from there and passed through Galilee. And he did not want anyone to know,

Jesus was from Galilee, specifically Nazareth (Luke 2:4). He began His formal ministry in Capernaum after the arrest of John the Baptist (Mark 1:14). Andrew and Peter’s home in Capernaum apparently became His base of operations, and despite His many travels north and east, He always returns to Galilee.

It is in Galilee that He taught and healed large crowds (Mark 3:7–8; 4:1), was rejected by the people who knew Him best (Mark 6:1–6), and argued with the scribes and Pharisees (Mark 2:8–11, 17, 19–22, 24–26). Now, He makes one more tour through Galilee before He travels to Jerusalem, teaching the disciples as much as He can so they will be prepared for the work ahead.

Jesus has tried to bring His disciples away before with varying degrees of success (Mark 4:35; 6:31–32; 7:24). If Jesus stays in the public eye, He will be able to heal hundreds and teach thousands spiritual truths. But what He must teach the disciples is more important. Despite Jesus’ plain words, they still don’t understand that He will die and rise again. They won’t understand until they see Him resurrected. When He is arrested, most will flee into the night (Matthew 26:56). When He is on trial, Peter will deny knowing Him (Matthew 26:69–75). When He is crucified, only John is as brave as the women who stand at the cross (John 19:26–27). When He is dead, Nicodemus and Joseph of Arimathea, who had secretly followed or met with Jesus (John 19:38–42), bury Him, and the women try to tend to His body (Mark 16:1–2); but the Twelve hide even after Mary Magdalene tells them she has seen Him risen again (John 20:19).

What Jesus shows here is that it’s okay, and often essential, to take a break from active ministry in order grow personally. Just as He takes time to pray (Mark 1:35; 6:46; 14:32–39) so we need to set aside time to learn, rest, and allow God to renew our relationship with Him.

Context Summary
Mark 9:30–32 is the second of three times Jesus prophesies His death and resurrection (Mark 8:31; 10:32–34). After each time, the disciples display their catastrophic inability to understand what this means by denying His words (Mark 8:32–33), arguing over who is greatest (Mark 9:33–34), or requesting places of honor in His kingdom (Mark 10:35–37). The disciples find it profoundly difficult to accept that the Jewish Messiah has not come to give Israel independence from the Roman Empire but to give individuals freedom from sin. This information is also found in Matthew 17:22–23 and Luke 9:43–45.

Verse 31. for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.”

“Delivered” is from the Greek root word paradidomi and means to give up. “Delivered” is the literal translation. Its use elsewhere in Mark (Mark 10:33; 14:10–11, 18, 21; 15:1, 10, 15) shows “the deliverer” has power, and “the delivered” does not agree with what is happening. Bible interpreters, therefore, translate the word as “betray.” On the last night before the crucifixion, Judas, one of the Twelve, will deliver Jesus to the “elders and the chief priests and the scribes” (Mark 8:31) who will kill Him, so “betray” certainly fits.

The “hands of men” Mark mentions include several disparate groups. Judas leads a crowd of chief priests, scribes and elders (Mark 14:43) who take Jesus to the Sanhedrin (Mark 14:53). Because Jews were not able to legally execute someone, the Sanhedrin sends Jesus to Pilate, the Roman prefect of Judea. Pilate is unable to find charges against Jesus that warrant death, so he sends Jesus to Herod Antipas, the “king” over Jesus’ home district of Galilee, who happens to be in Jerusalem (Luke 23:6–12). During these trials, soldiers and guards mock and beat Jesus (Mark 14:65; Luke 23:11). At the end, Pilate asks a crowd what to do; they cry out, “Crucify him” (Mark 15:12–13). It’s important to realize that it isn’t the Jews who crucified Jesus. It’s traditional religious leaders, governments, soldiers, and common people—really it is every person who ever sinned, including every human alive today, who is responsible for Jesus being crucified. Perhaps even more astounding, it is Jesus Himself; He willingly submitted to crucifixion so that all who put their faith in Him could be saved from our sin.

In Matthew’s account of the argument Jesus had before He travelled to Bethsaida, Jesus told the Pharisees and Sadducees they would receive no sign “except the sign of Jonah” (Matthew 16:4). This refers to Jonah’s experience of three days and nights inside of a monstrous fish, before being brought back onto dry land (Jonah 1:15—2:10). Early on, Jesus establishes the habit of teaching the crowd in parables but explaining things more clearly to the disciples in private (Mark 4:34). That doesn’t mean the disciples understand what He is saying (Mark 6:51–52; 7:18). They are still thinking of Jesus as the conqueror who will grow in power and rescue them from the rule of Rome. Their desire to absorb some of Jesus’ influence is revealed when they argue about who is greatest (Mark 9:34). They then try to control Jesus’ “brand” in a stunning display of hypocrisy by rejected a man who exorcises demons in Jesus’ name (Mark 9:38) after they were unable (Mark 9:17–18).

Verse 32. But they did not understand the saying, and were afraid to ask him.

Matthew 17:23 says the disciples are “greatly distressed.” “Distressed” is from the Greek root word lupeo which means grieved or offended. It’s natural to become distressed when we don’t understand what’s going on. What is less justifiable is how the disciples watch Jesus heal, expel demons, calm the sea (Mark 4:37–39), and walk on water (Mark 6:48), but not understand what He means by being raised after three days. They are still caught up in their expectations of what the Messiah ought to do and be. How can the liberator of Israel die?

The disciples have good reason to be nervous about asking Jesus for clarification. Jesus has already shown frustration with their lack of understanding (Mark 8:17–18; 9:19). We do the same. When God speaks but we don’t like what He has to say, we tend to complicate His words to the point where we can claim we don’t understand them. We do this when we don’t like the laws against sin—particularly sexual sin—or the promises that hardships are a part of the Christian life.

Sometimes the Bible contains metaphors. For example, the Pharisees are not literally “whitewashed tombs” (Matthew 23:27). And sometimes Jesus uses hyperbole; He doesn’t expect us to literally pluck out our eyes (Mark 9:47). But unless the text is obviously a figure of speech or cultural idiom, we should interpret the Bible literally. Accepting the hard passages shows that we love and trust God. He will work everything for our good (Romans 8:28). And it is often the hard passages that reveal the greatest truth about God, the world, and our place in His kingdom.

Verse 33. And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?”

Jesus, and God the Father, often asks questions merely to engage people and direct their attention to the issue He wishes to address. We see this when God asks Adam and Eve where they are (Genesis 3:9), and when Jesus asks Peter if he is asleep (Mark 14:37). The questions don’t reflect a lack of knowledge but provide an opportunity for others to take responsibility for their actions.
One of the biggest lies we tell ourselves is that God either doesn’t know or doesn’t care about what we do and say. We may think that we’re too unimportant or that He isn’t interested in us. It’s true that we shouldn’t obsess or feel shame over what we have done, but we should never think that God doesn’t care. He is more than willing to work with us on issues of sin or hurt. He wants us to feel free to approach Him with our concerns, “that we may receive mercy and find grace to help in time of need” (Hebrews 4:16). The sooner we deal with our sin or pain, the less time it has to grow into something truly damaging.

When God asks questions in the Bible, we can be certain that He knows the answer beforehand. With Jesus, we’re not so sure. Some scholars say that because Jesus had a direct relationship with the Holy Spirit, He was actively omniscient in His human form, but Scripture belies this. When speaking of the timing of His second coming, He told the disciples “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32). Paul explains that in order to fulfill His purpose, Jesus “emptied himself” of His equality with God (Philippians 2:7). He must have had some extra spiritual knowledge (Mark 2:8; 5:30), but He was apparently not taking full hold of His divine omniscience during His ministry on earth.

Context Summary
Mark 9:33–37 relates an argument about who is the most significant of Jesus’ followers. This opens the door for a discussion on who His followers will be and what will be expected of them. While the disciples value position, Jesus values the lowly, the trusting (Mark 9:39–40), the protective (Mark 9:42), the disciplined (Mark 9:43–47), and those who are refined, consistent, and able to work together without arguing who is greatest (Mark 9:49–50). This section is also recorded in Matthew 18:1–6 and Luke 9:46–48.

Verse 34. But they kept silent, for on the way they had argued with one another about who was the greatest.

The disciples are displaying the same prideful assumptions as the Pharisees in Luke 14:7–11. Jesus tells the Pharisees a story about a guest at a wedding feast who faces a choice to take an honorable seat commensurate to his position or to sit in a lowlier spot. He finds that if he takes the higher seat, the host of the wedding will tell him to move down when an even higher-ranked guest arrives. But if he takes a seat at the lower end of the table, the host will see him and, in front of all the guests, tell him to move up. Jesus finishes the story by saying, “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11).

Peter, James, and John had been selected to see Jesus’ transfiguration, but they are fishermen. Others, like Matthew, had more profitable jobs. Later, James and John’s mother will ask Jesus to give her sons positions of prominence in His kingdom (Matthew 20:20–28). The disciples have all but forgotten Jesus’ warning that His followers must be willing to give up their lives because this world means nothing compared to what He offers (Mark 8:34–38).

To be great in God’s kingdom is to realize that we are not great. We are not worthy of forgiveness or consideration or position. God’s notice of us and blessings for us are because of His love, not our effort (Ephesians 2:8–9). And so the “greatest” in Jesus’ kingdom is the person who acknowledges this by seeking God, rather than seeking themselves..

Verse 35. And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.”

“First” is from the Greek root word protos. It means first in influence, honor, and rank; in this case, it would mean the chief of the disciples. “Servant” is from the Greek root word diakonos and simply means one who acts on the desires of another. It is where we get our word “deacon” which is someone who manages church resources to fill the needs of the members. Jesus will demonstrate this servant-heart when He washes the disciples’ feet before the last supper (John 13:1–5).

Jesus has recently told the disciples that they must lay down the right to their lives and be willing to die for Him on a cross (Mark 8:34–38). Many of the disciples will make this sacrifice, whether on a cross or in other ways. Right now, however, Jesus has to once again draw back the difficult rhetoric and encourage them to take a smaller step: be a leader by serving others.

The disciples are thinking of the positions they will warrant when Jesus comes into His glory (Mark 10:37). They don’t understand that His glory will not come until after His suffering and death. Leadership in times of prosperity and power looks very different than leadership in persecution and hardships. The purpose of leadership is to equip and encourage others so they remain steady and effective in times of great trial. When followers are struggling for life and hope, leaders need to give, not take. In peace, a military commander may insist on a fitted uniform, appropriate medals, and accolades from political leaders. In war, however, his responsibility is to his troops and their effectiveness and survival, no matter how it may cost his career. Paul understood this when he said he was “poured out as a drink offering” (Philippians 2:17; 2 Timothy 4:6).

Verse 36. And he took a child and put him in the midst of them, and taking him in his arms, he said to them,

Jesus and the disciples are in a house in Capernaum trying to avoid the crowds (Mark 9:30). Since it is probably Peter and Andrew’s house, the child may be a son or nephew. Later, when Jesus is traveling and teaching in Judea and Perea, He will correct the disciples when they try to manage the crowd by keeping children away (Mark 10:13–16). In their attempt to control Jesus’ “brand,” they risk causing children to stumble by keeping them from Jesus. In Capernaum, Jesus has no problem allowing the child to hear His teaching and in Judea He again welcomes them. There may be times when a Bible lesson is inappropriate for small ears, but those times should be very rare.

Jesus is not saying the disciples should accept the child because he is innocent or blessed with secret wisdom but because he is of the lowest social status and completely without power. At that time, even servants had authority over children. In the church, we are used to devoting a great deal of our time and resources to the education of children through Sunday School, mid-week programs, or vacation Bible school. Modern American Christian families take the training of their children seriously, often choosing to protect them from unbiblical beliefs through homeschooling. This devotion more reflects the concern of the father of the possessed boy (Mark 9:17) than the prickly disciples.

The disciples may have thought that because the boy was from the house, Jesus’ teaching refers only to children they know, but Jesus will teach against such parochialism (Mark 9:38–41; 10:13–16). It’s one thing to welcome our own children or a child that attends our church. It’s another to welcome and protect a child who truly can do nothing for us. That may mean sponsoring a child through a ministry like Compassion International or supporting vulnerable local children including children in poverty, foster care, or immigrant families.

Verse 37. “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”

Shortly after Jesus again tells the disciples He will die and be raised (Mark 9:30–32), He finds them squabbling about what the hierarchy of power will look like when He defeats the Romans and establishes His kingdom. He explains to them that their perspective is wrong. A leader doesn’t seek power. A leader seeks ways to help those who have no power, like children.

“Receive” is from the Greek root word dechomai. One of the definitions is to be willing to accept someone’s company; the New International Version uses “welcome.” While the disciples argue over who is greatest, Jesus tells them to take interest in the most vulnerable who can do nothing for them. When He says that whoever receives a child receives Him, He is saying that He—God—arranges such circumstances as opportunities for us to act in faith and obedience.

It is good to receive and care for children; it is best to do so in Jesus’ name. To act in Jesus’ “name” means to act as His representative by doing something He would do in the way He would do it. “In Jesus’ name” isn’t a way to click “send” on a prayer. It is meant to convey a submission of the act or desire to the will and authority of Christ.

Luke 14:16–24 gives a practical reason for Jesus’ exhortation to accept the powerless: they are the ones who will come. In the Parable of the Great Banquet, Jesus describes a man who throws a party and invites many respectable friends. One by one, the friends give their excuses. When he realizes no one will come, the man tells his servants to go “to the highways and hedges and compel people to come in, that my house may be filled” (Luke 14:23).

Verse 38. John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.”

The verse feels like a non-sequitur: a statement with broken logic. However, it’s part of the longer conversation about where individuals fit in to Jesus’ kingdom. The disciples assume they are first and will have the most authority. As a result, they argue to see where they rank with respect to each other. Jesus explains that leaders are first and foremost servants. They should be more concerned about welcoming the powerless, like children, than displaying their own power (Mark 9:34–37). So they ask about someone who publicly appears to be in their group but isn’t. Jesus says they’re still being too exclusionary. If this man has faith enough to exorcise demons in Jesus’ name, he’s not a threat to the kingdom, even if he may be a threat to the disciples’ egos (Mark 9:17–18).

John is also telling in his wording, “he was not following us.” There is no “us” to follow: there is only Christ. Paul talks about this when he chastises the Corinthians for claiming to follow a human leader—Apollos or Peter or himself (1 Corinthians 1:12). Paul points out that such thinking leads to ungodly tribalism when, really, they are all servants of the Lord (1 Corinthians 3:3–5). The fact that this man was, apparently, successful where the disciples themselves had recently failed would have also been a blow to their pride.

How often do we discourage someone who has success where we failed? Especially if they’re not in our established system? The disciples’ attitude is very close to that of the scribes and Pharisees who reject Jesus not because He works against God but because He isn’t in their exclusive club (Mark 3:22).

Context Summary
Mark 9:38–41 is one of the more ironic passages of the Bible. John describes how the disciples try to stop a man from using Jesus’ name to expel demons shortly after they, themselves, are unable to rescue a boy from demonic possession (Mark 9:17–18) and minutes after the disciples argue over who is the greatest (Mark 9:33–34). Jesus points out that ”enemies” are those who attack them, not people walking in the same direction. This account is paralleled in Luke 9:49–50.

Verse 39. But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me.

There are people in the world who admire Jesus as a good man and a wise teacher. They may even try to live their lives according to what He taught. It’s unfortunately true that even those people, if they do not recognize their sin and allow Him to pay the cost for them, are not saved. But Jesus says don’t discourage them. Let them continue to be inspired by Him. Certainly, teach them the truth about salvation, but don’t minimize their good works (Acts 18:24–28). Works don’t “count” toward salvation, but any God-honoring and God-obeying effort to do good in Jesus’ name glorifies Him.

Both Moses and Paul understood this. When Joshua pleaded with Moses to control a group of unregulated prophets, Moses told Joshua he had no jealousy for other men whom the Holy Spirit empowered (Numbers 11:26–29). Paul went even further, validating the ministry of preachers who taught about Christ out of envy and rivalry. Paul had more concern for the spread of the gospel than his own reputation (Philippians 1:12–18).

Scripture will explain that not everyone who casts out demons in His name is saved; another sign is doing God’s will (Matthew 7:21–23). Sometimes the demons will not respond, even to Jesus’ name (Acts 19:13–16). And sometimes even those who follow Christ on the outside don’t have the faith to cast out demons in His name (Matthew 17:14–20). Other times, a token that is carried by a Christ-follower will drive the demons away (Acts 19:11–12). The vagaries show that the power to exorcise demons comes from God alone and only in His timing and will. If someone casts out a demon, they are doing God’s work, but that doesn’t mean they belong to God.

Verse 40. For the one who is not against us is for us.

After the transfiguration, Jesus, Peter, James, and John return to find the rest of the Twelve stymied by a stubborn demon which they cannot expel from a young boy (Mark 9:17–18). Now, John explains how they saw someone exorcising demons in Jesus’ name. The disciples tried to stop him because he was not a known Christ-follower (Mark 9:38). Jesus explains that they shouldn’t discourage people who do good work for the kingdom.

This is an important point that modern believers often forget. It is good to study the Bible and learn the details of theology. It’s not bad to discuss issues with people who have different views. It is bad to vilify anyone who differs in their beliefs. Our enemy is not flesh and blood but evil spiritual forces (Ephesians 6:12). If we follow Christ, we should encourage any work that builds His kingdom and be uninterested in building our own.

Taken out of context, this verse seems to contradict Matthew 12:30: “Whoever is not with me is against me, and whoever does not gather with me scatters.” Jesus made this statement after the Pharisees claimed Jesus expelled demons by Satan’s power (Matthew 12:22–30). The two proverbs together explain how to tell the difference between someone who follows God and someone who just claims to. Although the man here isn’t apparently in close contact with Jesus (Mark 9:38), he relies on Jesus’ authority to fight Satan.

In Matthew 12:30, as the Pharisees dismiss Jesus from their group, Jesus turns around and publicly excludes them from His. Jesus is merely saying that those who rely on Him are for Him and those who think He uses satanic power are against Him. Even if we don’t recognize the person, we should recognize the work. If someone who doesn’t follow Jesus does good work, we should encourage the work as we share the gospel.

Verse 41. For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward.

Jesus continues to redefine the type of community He expects His followers to foster. The members are not the powerful but those He sends, whether they be grown, empowered disciples (Mark 6:7–13) or children (Mark 9:36–37), or even, to some extent, as-yet outsiders who have caught a glimpse of Jesus’ power (Mark 9:38–40). In response, His followers shouldn’t expect honor like the Pharisees (Matthew 6:5) but rejection, suffering (Mark 8:34), and maybe a glass of water. The reward Christians will receive is a heavenly treasure they can’t imagine (Matthew 5:12), not the accolades of men (Matthew 6:2).

We get too caught up in specifics, sometimes. Churches and ministries should not affirm false beliefs or overlook sin to receive support for God’s work. We can, however, graciously accept aid from someone who sees what we do and wants to help. The disciples are ready to reject a man who is at least joining in the fight against satanic forces. Jesus infers there will come a time where the situation is so difficult even a glass of water will be a great blessing and worthy of reward. It’s foolish to reject that water just because the one offering it has different theological beliefs.

A few short years after this, Jews and Romans will hunt, try, and kill Christians (Acts 8:1–3). The Jews, at least, believe their violence is in service to God, just as the Pharisees of Mark 3:22–27 think. Jesus expects us to be willing to make great sacrifices for Him (Mark 8:34), with little earthly reward or help. We should be grateful when that help comes.

Verse 42. “Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea.

“Sin” is from the Greek root word skandalizo which can mean to sin, but also means to draw someone away from whom they followed. “Little ones” is often interpreted as referring to the child Jesus presented in Mark 9:36–37. The Greek root word is mikros, which can mean someone younger but can also mean someone of lower rank and a lesser experience, like the unfamiliar man who cast out demons (Mark 9:38). When the disciples told that man to stop, they were telling him to sin.

“Millstone” is from the Greek root word mulos, and “great” is from the Greek root word onikos. While a mulos is just a millstone, onikos refers to something used with a donkey. Excavations from the area show that the mill used in Jesus’ time wasn’t just two wide cylinders on top of one another. The base stone was a heavy disk, the diameter perhaps twice its height, set on the ground with a circular track cut out of the flat top, leaving a raised lip and center. From the center rose a wooden post that pierced a heavy crossbeam. One end of the crossbeam acted as an axle for a smaller stone wheel that stood upright inside the larger cylinder’s track. The other end of the post was harnessed to a donkey which walked around the base stone. As the smaller cylinder rolled around the post, it crushed grain in the carved track of the base stone.

This type of mill was particularly large, and the smaller stone wheel could be three feet in diameter and eighteen inches thick, making it more than enough to drown someone. The method of death is not fantasy, either. When the governor Quirinus commissioned the registration of the Jews and Joseph took the pregnant Mary to Bethlehem, Judas the Galilean led a revolt that resulted in some of his lieutenants being executed in exactly this manner (Acts 5:37). Still, Jesus says that drowning with a millstone around one’s neck would be better than going to hell.

We’re used to thinking of temptation as an enticement to do something wrong. At its core, however, all temptation is an attempt to draw someone away from God. Jesus explains this could be by keeping them from serving (Mark 9:38) or discouraging them from approaching Jesus (Mark 10:13–16). We need to seriously consider our church culture and whether we have established rules that keep others from fulfilling their God-given responsibilities of serving Him or learning more about Him.

Context Summary
Mark 9:42–48 shows that even if we follow the letter of the law, or maim ourselves in the attempt, we cannot be good enough to get to heaven on our own. In Matthew, directly after Jesus’ hard words against sinning and tempting others to sin, Jesus talks about God’s forgiveness and love for us (Matthew 18:12–14) and our responsibility to forgive others (Matthew 18:15–35). The various parallels in Matthew and Luke, as well as phrasing intended to transition subjects along suggest this passage is a synopsis of several different teachings. Still, Matthew 18:7–9 gives a reasonable parallel.

Verse 43. And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire.

Jesus’ words about a vague sin committed by a concrete body part parallels how scholars at that time spoke of concrete sins committed by an abstract body part, such as the heart. In Jesus’ manner of speaking, the emphasis is placed on the choice, the action, and the responsibility of the perpetrator. The “hand” is a metaphor for the way in which the heart may lead the person to do something sinful.

The transition from Jesus’ warning about causing others to sin in verse 42 is not as abrupt as it appears. Just as our heart may cause our hand to commit a sinful act, so it may cause a child or a younger Christian to commit a sinful act. Both require that we take serious steps to prevent our hearts from sinning.

The term translated as “hell” in English is literally tēn geennan. This is a reference to the Valley of Hinnom, the dump outside of Jerusalem where animal carcasses and other waste was burned. During the times of the worst idolatry in Israel, parents sacrificed their children to Molech by placing them in glowing-hot metal statues (Jeremiah 7:31; 19:5; 32:35). Good king Josiah tore down the altars and dedicated the valley to the burning of offal (2 Kings 23:10).

To “enter life” doesn’t refer to being born. As “hell” means eternal punishment, “life” means eternal paradise for those who are saved by Christ. Jesus isn’t giving a detailed description of eternity, here. Like in Matthew 5, He’s illustrating how impossible it is to keep from sinning. Our resurrected bodies will not reflect the hardships we experienced in this life. Paul describes our new bodies as imperishable, glorified, and empowered (1 Corinthians 15:42–49).

Verse 44. Where their worm dieth not, and the fire is not quenched. KJV

This verse is not found in the oldest and most reliable transcripts. When it is included, it and verse 46 are identical to Mark 9:48. It’s possible that this phrase was added by a well-meaning copyist trying to harmonize each statement. Jesus quotes from Isaiah 66:24 which describes the fate of sinners facing God’s final judgment.

Jesus has just said that it would be better to cut off your hand and have eternal life than to have two hands yet enter hell. In the following verses, He will say the same about cutting off a foot or tearing out an eye. The sentiment is a traditional way of saying that we should use any needed measure to prevent specific sin.

The idea is somewhat uncommon in today’s culture. Discipline is lauded as a method to make money, get in shape, or master a new skill. The world is less interested in setting up boundaries to avoid sin.

In contrast, the Jewish scribes excelled at setting “fences” around God’s law so that people wouldn’t even come close to sinning. They codified these fences in the Oral Law. The Pharisees were experts at following those extra rules.

Jesus responded by pointing out that truly obeying the Mosaic Law was hard enough without all these specific, manmade additions. Obeying the spirit of the Law would be difficult enough: Don’t just avoid murder, avoid anger (Matthew 5:21–22). Don’t just avoid adultery, don’t let yourself be tempted at all (Matthew 5:27–28). Go even further in the work of loving others by submitting to the needs of those who cheat and abuse you (Matthew 5:38–48). If you want to earn heaven, be perfect.

Of course, none of us can be perfect. And so Jesus came and died for our sins. It is good to try to obey God’s will and His commands. It is better to also realize we will never do so perfectly, and we need God’s grace.

Verse 45. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell.

Jesus continues His admonition to take concrete steps to avoid sin. He starts by saying it is better to be drowned than to discourage a little one from following Him (Mark 9:42) and that it’s better to chop off your hands than to use them to do wrong (Mark 9:43).

Although Jesus’ theological point refers to the literal, eternal hell, He is using the Valley of Hinnom as a visual representation. The term translated “hell” in English here is from the phrase tēn geennan. Also known as “Gehenna,” this was the valley outside of Jerusalem which had hosted altars where parents burned their children in sacrifice to the pagan god Molech (2 Chronicles 28:3; 33:6). King Josiah destroyed the altars and turned the area into a rubbish heap where animal remains were burned (2 Kings 23:10). After the time of Malachi, during the four hundred years of silence, Jews started to identify Gehenna with hell.

This round-a-bout way of speaking about sin was common in New Testament times. By speaking vaguely about the act and concrete about the means, Jesus is telling His disciples to take concrete measures to avoid all kinds of sin. While, ultimately, it would be better to go without feet than sin with them, Jesus isn’t endorsing self-mutilation. He’s saying, for instance, don’t allow your heart to tell your feet to walk you into sin.

Even so, the hyperbole and the symbolism Jesus uses show that there is nothing we can do to prevent us from deserving hell. Only His sacrifice can save us from sin.

Verse 46. Where their worm dieth not, and the fire is not quenched. KJV

Like verse 44, this statement is not found in this place in the oldest and most reliable transcripts. When it is included, it and verse 44 are identical to Mark 9:48. Jesus quotes from Isaiah 66:24 which describes the fate of sinners facing God’s final judgment.

Jesus is saying that we should take practical steps to prevent real sin. The examples He gives—to cut off hands or feet, or pluck out eyes—are all things we do to ourselves. Our first reaction when facing temptation should be to control ourselves, not other people. That’s not always our first instinct. In contrast, when faced with a fellow believer who can afford a nice car, we may sing the praises of a more modest life to cover up our own jealousy. When beset by sexual temptation, we may rail against people who dress in a way that grabs our attention. When driving, we may get angry at other drivers, pedestrians, and the traffic engineers who set the timing on traffic lights rather than admit we have an issue loving other drivers made in the image of God.

Whatever temptation we are faced with, we need to go to God with it first. It may be that He will lead us to gently rebuke someone who unwittingly tempts others to sin; Jesus does say that it would be better to die than lead someone into sin (Mark 9:42). But we must never blame them for our lack of self-control. Our sin nature is our own, and is to be dealt with through the fruit of the Spirit (Galatians 5:22–23), practical steps, the encouragement and prayers of fellow Christians, and the work of the Holy Spirit.

Verse 47. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell,

While tying a millstone around our necks and throwing ourselves into the sea (Mark 9:42) or cutting off our hands and feet (Mark 9:43, 45) would, indeed, keep us from sinning with our lives, hands, or feet, this verse clearly shows that Jesus is speaking symbolically: even if you pluck out one eye, you can certainly still sin with the other. Jesus is not encouraging physical maiming. Instead, He is conveying that we should take practical—if not quite so extreme—measures to avoid sin. In Jesus’ time, the eye was thought to be the source of envy and jealousy. We will always face people with more money, more popularity, more possessions, and better looks than us. We particularly need God’s help to overcome sins of the mind.

In modern times, a corollary of “cutting out one eye” could be limiting internet access. Internet pornography is a serious problem with non-Christians and Christ-followers alike. It is much better to install a tracking program or avoid the internet as much as possible than to risk the hellish side of the web.

“Hell” is from the Hebrew root word geenna or Gehenna. In Jesus’ time, this valley was a dump where dead animals and other disgusting things were brought to be burned. In the Old Testament, Gehenna, or the Valley of Hinnom, was where the Israelites sacrificed their children to pagan idols. They made great metal statues of the god Molech and built fires around the figures. When the metal grew so hot it glowed, the people burned their children either by placing them in the idol’s outstretched arms or in a cavity specially built in the figure’s torso (2 Chronicles 28:3).

In contrast, Jesus calls us to enter the “kingdom of God.” Ordinarily in the New Testament, the “kingdom of God” means any time and place where God’s sovereignty, power, and authority were manifest. Here, however, it means eternity in heaven.

Verse 48. ‘where their worm does not die and the fire is not quenched.’

This text, which in some translations is also found in Mark 9:44 and 46, is a quote from Isaiah 66:24. The passage describes a future time when God will gather His people to Jerusalem and they will worship God for eternity (Isaiah 66:18–23). Those who are not His will face everlasting destruction and torment, metaphorically described as the worm and the fire.

“Worm” is from the Greek root word scolex and refers to a maggot that eats dead flesh. The fact that it does not die suggests a different meaning, although scholars are not sure what. Both this verse and Isaiah 66:24 say “their worm,” meaning it may be something the unbeliever brought with them, perhaps their shame and regret.

Annihilationism is the belief that after God’s final judgment, unbelievers will cease to exist. This is one of the verses that demonstrates this belief is unbiblical. The worm does not die and the fire is not quenched. It may bring comfort to think our non-Christian loved ones will be spared eternal torment, but God made our souls to be eternal.

At the same time, this verse points out God’s tremendous grace. Isaiah 66:24 describes the deserved fate of God’s enemies. It would be better to die or be maimed than to suffer this fate (Mark 9:43–47), but in reality, none of those preventative measures could ever make us righteous enough to deserve heaven. It is only through the sacrifice of Christ and the grace of God that we can be saved (Romans 3:23; 6:23; Ephesians 2:8–9).

Verse 49. For everyone will be salted with fire.

In Mark 9:48, Jesus says that sinners will suffer in unquenching fire. Here, He says everyone will experience the flames. Sinners will face the consuming fire (Deuteronomy 4:24; Hebrews 12:29) of God’s judgment at the Great White Throne Judgment (Revelation 20:11–15). Similarly, Paul speaks about how believers’ good works will be tested by fire to see if there is anything pure enough to remain. If there is, that person will receive a reward. If not, they will come out with their lives (1 Corinthians 3:12–15).

This purification ritual will be performed at what is called the “Bema Seat of Christ.” It is there that Christians will give an account for their actions on earth (Romans 14:10–12) and receive what we deserve (2 Corinthians 5:10).

Many Christians are fearful of this judgment, particularly that others will hear about our sins. Jesus’ words that “nothing is…secret except to come to light” (Mark 4:22) is only inspiring if the secret isn’t yours! But this judgment is the point where we will finally understand our place in God’s kingdom. We will see evil as it really is, and be eternally grateful for Jesus’ forgiveness. We will realize, like adolescents growing into mature adults, that other people are usually more interested in their own lives than ours. And we will gain God’s heart, valuing righteousness and rejecting the evil we once did (1 John 3:2).

Those who do not accept Christ have every reason to fear the flames of judgment. For Christians, it will be the final shedding of our sinful lives and the culmination of the Holy Spirit’s purifying work in us.

Context Summary
Mark 9:49–50 follows Jesus’ admonitions to avoid sin with a short treatise on salt. Salt was a metaphor for many cultural philosophies and spiritual truths in Jesus’ time, including purity, vows, the worth of one’s labor, and preservation. Neither Matthew nor Luke touch on the concepts given in Mark 9:49, but they do have parallel passages for Mark 9:50 (Matthew 5:13; Luke 14:34–35).

Verse 50. Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.”

Salt, of course, cannot lose its saltiness, but the purity of salt varies. Salt harvested from the Dead Sea, in particular, grows increasingly stale because of those impurities. If the salt is mixed with too many other minerals, the taste will become so diluted it will be useless. The disciples risk this when they allow the values of the world, like love of authority and power and position, to suppress the purified saltiness that God desires.

Another way to interpret this remark is to note that “saltiness” is the purpose of salt; it’s a defining characteristic of that mineral. If something so crucial to its identity can be lost, how could it ever be restored? This suggests a need for believers to treat their role in the kingdom of God as crucial, not secondary.

In a similar way, in Matthew 5:13, Jesus calls us to be the salt of the earth. We are to be His agents in purifying the world. Like salt, we are to bring out the better nature of those around us. The result will naturally be greater peace with each other. The sentiment brings to mind the ancient salt vow. If two people shared salt, they were bound to defend and support each other, even if they had been enemies. The disciples should live out a similar vow with each other.

Jesus’ last phrase brings us back around to Mark 9:33–35 when the disciples are arguing about who is greatest. While they are worried about their position in Jesus’ kingdom, He is concerned with the church reaching new believers (Mark 9:36–37, 39–40) and the personal sacrifices required for obedience (Mark 9:42–47).

Matthew and Luke add that the un-salty will be thrown out and trampled on, which is basically what the disciples wanted to do to the man who was exorcising demons in Jesus’ name (Mark 9:38). Jesus explains that position and authority are not necessarily markers of how closely we follow Him. The ability to bring out the best in others and bring peace is a much better test.

Chapter Context
Mark chapter 9 contains an account of Jesus’ transfiguration, where three of the disciples witness Him in a glorified form. In this passage, Jesus also heals a demon-possessed boy. His teachings in this section include a prediction of His death and resurrection, and corrections to the disciples’ errors on questions of pride and temptation.

End.

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