Mark 9 properly leads off in v2 with the transfiguration of Jesus. And then Jesus exhibits some frustration with the troubles of this world as He exorcises a demon from a young boy. After that episode, Jesus explains to His disciples what it means to be great, effectively selflessly serving others. Finally, Jesus gives some hard instructions about living a godly life as salt – a preservative and flavor enhancer – in this world. Let’s take a look:
1And he said to them, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power."
Mark 9 begins really with a verse that fits better within the context of previous chapter. Jesus calls the disciples and crowd to Him (Mark 8:34) and teaches them about the cost of following Him (Mark 8:35-38). His conclusion there is that “The Son of Man will be ashamed of [whoever is ashamed of Him] when He comes in His Father’s glory with the holy angels.” And, as v1 here declares, “There are some standing here who will not taste death until they see the kingdom of God after it has come with power.” While commentators differ on their interpretation of Jesus’ meaning, the agreement is that He at least has something in mind that will occur in the lifetimes of some of His audience. Perhaps Jesus is referring to His own death and/or resurrection, which certainly brings about the kingdom of God (literally with the power of eternal life). That’s another year or so down the road. Maybe He is referring to the outpouring of the Holy Spirit, which happens a bit later and leads to the rapid expansion of the Church across the world, beginning at Pentecost, as individuals and communities come to faith in Christ, also a powerful exhibit of the kingdom of God coming on earth. Finally, perhaps Jesus is thinking about His own imminent transfiguration, which is detailed in Mark 9:2-13; but that seems quite unfitting, mainly for two reasons: First, there’s really no need for Jesus to say “some standing here won’t die before seeing My glory,” as it happens only a week later (Mark 9:2; cf. Luke 9:28). And second, the transfiguration is only witnessed by Peter, James, and John, so it seems out of place to declare to a crowd that “some won’t die before seeing it,” leading to the conclusion that some will die before seeing it. I tend to think He’s referring to the coming of the Holy Spirit, which grows the Church – the kingdom of God – so expansively. But, regardless, Mark 9:1 fits better with Mark 8:34-38 than here.
The Transfiguration
2After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3His clothes became dazzling white, whiter than anyone in the world could bleach them. 4And there appeared before them Elijah and Moses, who were talking with Jesus.
5Peter said to Jesus, "Rabbi, it is good for us to be here. Let us put up three shelters--one for you, one for Moses and one for Elijah." 6(He did not know what to say, they were so frightened.)
7Then a cloud appeared and enveloped them, and a voice came from the cloud: "This is my Son, whom I love. Listen to him!"
8Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
9As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10They kept the matter to themselves, discussing what "rising from the dead" meant.
11And they asked him, "Why do the teachers of the law say that Elijah must come first?"
12Jesus replied, "To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? 13But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him."
In v2-13, we have Mark’s narrative of the transfiguration of Jesus. Mark says this event happened 6 days later, in agreement with Matthew 17:1, while Luke’s gospel says it took place “about 8 days” later (Luke 9:28). That word “about” allows for the discrepancy. Commentators suggest that Matthew and Mark are being precise, whereas Luke is approximating. Moving on, John Kimbell sees 4 ways that the glory and power of Christ are confirmed in this event. First, in v2-3, we see the radiance of Christ. Note Psalm 104:2, where the Lord wraps Himself in light, and Daniel 7:9, where the Ancient of Days has bright white garments and hair. Second, in v4-6, we have the appearance of Moses and Elijah. These individuals are representatives of the Law and the Prophets, or the entirety of Old Testament Scripture, which point to Jesus and prepare Him for the conclusion of His earthly ministry. Next, in v7-8, we hear the affirmation of God the Father. He effectively interrupts Peter, who needs to stop talking and listen to Jesus, whose promises and path are good and right. And finally, in v9-13, we are reminded of the ministry of John the Baptist (cf. John 5:31-47). He is the Elijah who was to come and prepare the way for the Lord (Malachi 4:5-6). And he came as anticipated, but he was put to death unexpectedly. The same would happen to the Christ!
Elaborating on these verses, notice in v2 that only Peter, James, and John were accompanying Jesus to the transfiguration event. This was a special revelation for those closest to Jesus. Also notice in v5-7 that Peter’s fear led him to make awkward statements that really made no sense. Thankfully for him and us, the voice of God the Father came from the overshadowing cloud to interrupt him and give instructions to listen to Jesus, the beloved Son of God. After that instructive interruption, the scene changes dramatically, as Elijah and Moses are gone (v8), and they make their way down the mountain to rejoin the others. Jesus gives them additional instructions, referring to Himself as the Son of Man and telling them to keep this event private until His resurrection, which they admittedly didn’t understand (v9-10).
The final verses of this passage offer some interesting insight into the disciples’ thought process and Jesus’ response to them. They ask about Elijah (v11), recognizing that the Scriptures say that he comes first. Jesus answers, affirming their basic understanding, but He invites them to go deeper and ask how the Scriptures require the Son of Man to come and suffer (v12). He doesn’t give them a chance to answer that inquiry, but simply answers for them, saying that Elijah has come (v13) – and died accordingly. We aren’t told if they understand at that moment that Jesus was referring to John the Baptist, but they eventually make the connection. And they don’t have a chance to make additional inquiries that we know of, as the next passage begins with them arriving to the other disciples with a crowded commotion.
The Healing of a Boy with an Evil Spirit
14When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. 15As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.
16"What are you arguing with them about?" he asked.
17A man in the crowd answered, "Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not."
19"O unbelieving generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy to me."
20So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.
21Jesus asked the boy's father, "How long has he been like this?"
22"From childhood," he answered. "It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us."
23" 'If you can'?" said Jesus. "Everything is possible for him who believes."
24Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief!"
25When Jesus saw that a crowd was running to the scene, he rebuked the evil[1] spirit. "You deaf and mute spirit," he said, "I command you, come out of him and never enter him again."
26The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, "He's dead." 27But Jesus took him by the hand and lifted him to his feet, and he stood up.
28After Jesus had gone indoors, his disciples asked him privately, "Why couldn't we drive it out?"
29He replied, "This kind can come out only by prayer.[2] "
30They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31because he was teaching his disciples. He said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise." 32But they did not understand what he meant and were afraid to ask him about it.
It’s common to have a let down after a mountaintop experience. That’s what happens to Jesus and His primary 3 disciples here. They have a glorious experience, literally on a mountaintop, and come back down into conflict and sorrow and struggle, although it takes a few verses before the reason for the chaos is made clear. In v14-16, we hear of arguing between the scribes and Jesus’ disciples, and we see crowd notice Jesus’ arrival and, in amazement (perhaps from His glorious appearance), immediately encircle Him.
In v17-20, we meet the father of a demon-possessed young man who was hoping for healing, but the disciples were not able to help on their own, while Jesus was up on the mountain. The father explained the impact of the demonic spirit on his son, making him mute and causing seizures. Jesus expressed frustration in v19, saying, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to Me.” We might wonder if Jesus is perturbed at His disciples’ inability to drive out this demon and heal the boy. Or perhaps He is just ready to be done with the pain and suffering of this world, especially in light of His glorious experience on the mountaintop. It may be that He is frankly angered by the destruction caused by the demon. Not all maladies are caused by demons, but this one was particularly obvious. Consider even in our own generation the wickedness of abortion, transgender confusion, and the crazy high statistics regarding suicide (approximately 1 of 11 high schoolers attempted). To think that demonic influence is limited to these rare, Biblical cases is foolish. Demons are active today, sadly even among children, the most vulnerable among us.
When the boy was brought to Jesus, the demonic spirit saw Jesus and immediately convulsed the boy into a traumatic seizure. Jesus asked the father of the boy how long this had been happening (v21), and the man told Jesus even more details about the havoc the demon had caused him from childhood (v22). The father pleaded with Jesus in his explanation, asking for help and compassion, “If You can do anything.” Jesus replies with, “If You can!” and the famous truth that “All things are possible for one who believes” (v23). The father famously replies in v24, “I believe; help my unbelief!” What we might learn here is that genuine faith is imperfect faith. But we don’t need to have a big faith. Our faith can be as small as a mustard seed, a tiny seed that yields a large, shade-providing resting place, to move mountains (Matthew 17:20)! And furthermore, perhaps an instructive reminder, our faith is not to be in faith; our faith is to be in Jesus, who proves Himself to be a strong savior over and over again.
In v25-27, we see Jesus exorcise the demon, which causes the boy to be convulsed to the point that he appeared dead. But Jesus revived him, and all was well. Jesus removes burdens, frees the enslaved, breaking the chains of bondage, and protects according to His wisdom in great care for each of His children. So the proper response for us, as revealed to the disciples here in v28-29, is to pray. We should wear the armor of God, as noted in Ephesians 6:10-20, and prayerfully trust Jesus for the duration of our lives.
Who is Greatest?
33They came to Capernaum. When he was in the house, he asked them, "What were you arguing about on the road?" 34But they kept quiet because on the way they had argued about who was the greatest.
35Sitting down, Jesus called the Twelve and said, "If anyone wants to be first, he must be the very last, and the servant of all."
36He took a little child and had him stand among them. Taking him in his arms, he said to them, 37"Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me."
As Jesus and His disciples walked through Galilee enroute to Capernaum, He was teaching them how He, as the Son of Man, would have to suffer and die and rise from the dead after three days (v30-31). They didn’t understand, and they were afraid to ask questions (v32). I’m not sure why they were afraid to ask questions, as they just showed in the previous passage how they typically aren’t afraid to ask questions. Perhaps they didn’t really want to know the hard truths that Jesus was conveying. More likely, perhaps they were ashamed that they weren’t really paying attention, as they were arguing amongst themselves which of them was the greatest (v33-34). Knowing that, Jesus asked them, and with their silence, sat down to instruct them on what it means to be great (v35).
Jesus doesn’t deny that greatness is a desirable trait. But defining greatness is the important element to the discussion. In our culture, we want to look at sports statistics to declare the GOAT. Is that Michael Jordan or LeBron James in basketball? Is that Tom Brady in football? Certainly not for defense, revealing that greatness depends on the definition. Jesus identifies service as the defining trait of greatness. As Jesus will later explain, “Even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Mark 10:45; Matthew 20:28). That’s what Jesus was trying to teach them, about His suffering and impending death and resurrection, in v30-31. They didn’t get – as we surely don’t – what it means to “be delivered into the hands of men.” We must remember that humanity is hostile to God (Romans 8:7), and when God releases His protection, it is said to be delivered. In a similar way that God delivers Jesus to the enemy to kill Him and endure the wrath of God toward sin, He also allows sin to take its course in the world by delivering sinners into the hands of their own sin (Romans 1). May that never be true of believers! And thanks be to God that Jesus’ perfect life of humility and meekness and love, which led to His sacrificial, suffering death to atone for sin as a ransom, also led to His resurrection for our justification and eternal victory over sin and death for all who trust Him for that provision.
In v35-37, Jesus said to them, “If anyone would be first, he must be last of all and servant of all.” Jesus is teaching that greatness (being first) is desirable. Honor is a valuable pursuit! But that rightly comes by self-denial, rather than self-aggrandizement that the world purports. We must guard against the pride of distinguishing ourselves as individuals by banding together in encouraging support of one another in genuine love. Authority is not a bad thing, but it needs to look like servant leadership. Jesus is teaching the disciples to pursue greatness by serving others, and He brings a child into their midst (v36) to suggest that the least valued to the world are the ones that need genuine loving service most. Showing compassion toward the weak and vulnerable, caring for the widow and orphan, and providing for the outcast are ways to exhibit true greatness in the Kingdom of God. As v37 makes clear, we are serving the Lord when we serve the least among us. Certainly, that can be as simple as parenting your own child, something any reasonable person would be eager to do well. Scripture is clear, training up a child in the way he should go is the right thing to do, and it’s a lifetime act of service to God. That simple task takes everything you have for decades of your life, but it reveals genuine love and ultimately serves the Lord. It really comes down to motive, which of course the Lord knows well what is in our hearts and minds.
Whoever Is Not Against Us Is for Us
38"Teacher," said John, "we saw a man driving out demons in your name and we told him to stop, because he was not one of us."
39"Do not stop him," Jesus said. "No one who does a miracle in my name can in the next moment say anything bad about me, 40for whoever is not against us is for us. 41I tell you the truth, anyone who gives you a cup of water in my name because you belong to Christ will certainly not lose his reward.
Mark 9 concludes with Jesus’ teaching on a variety of issues. There’s some good context for us to remember that Jesus is training His disciples, which requires repeat instruction in the circumstances they find themselves in. It’s very practical, and it’s applicable for us as well. First, in v38-40, the disciples are complaining about an individual who is succeeding in his effort to drive out demons in Jesus’ name. Recall that they had failed to succeed in that same effort while Jesus was with Peter and John on the mountain for His transfiguration. The disciples were likely jealous, and they wanted to make this man stop doing what he was doing. But Jesus rightly calls them out for being narrowminded. They were worried about what they perceived to be a threat to their ministry; they saw this man as competition. But Jesus says that he is doing a good work. “If he’s not against us, then he is for us” (v40). While distinction in Christian ministry is a good thing that enable individuals to practice their faith according to their conscience, we should not complain about those who do good in a different way than us. Rather, we should rejoice about the expanding glory of God, for we are to be included in that eternal joy.
Next, v41 serves as a reminder of the generosity of Jesus Christ. Even something so small or plain as providing a cup of water in the service of the Lord will be generously rewarded in the end. Basic acts of hospitality show genuine care, a fruit of sincere faith, and no act of sincere service is trivial. Even the day to day activities that encourage fellow believers are noticed by God, and though salvation is by grace through faith, Christ rewards good deeds.
Causing to Sin
42"And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck. 43If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.[3] 45And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell.[4] 47And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48where
" 'their worm does not die,
and the fire is not quenched.'[5] 49Everyone will be salted with fire.
50"Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other."
V42 and v48 remind us of Christ’s righteous severity. First think of the horror of having a large millstone tied to your neck and then being tossed with it into the sea; it’s a terrible death from which there is no escape. Yet that would be better than causing one of these “little ones” to stumble in their faith. Why? The reality of hell is everlasting torment, where the worm that devours you never dies and where the fire that consumes you is never quenched. This passage is one of several descriptions of hell that require it to be seen as an everlasting experience, and it directly refutes any hope of mercy with the concept of annihilation, where after some period of misery, the one in hell would simply be extinguished once and for all. While it’s a nice thought to consider God as being merciful, which He is – to those to whom He decides to show mercy – it’s also a misconception of the sinfulness of our sin. We deserve eternal and everlasting punishment. That’s because God is perfectly holy. He cannot reduce the just sentence upon sinners, unless a perfect substitute (Jesus Christ) pays that penalty in full, which He graciously did for all who trust in Him. The “little ones” Jesus is referring to could be like the child that He had just brought into their midst. But more likely, Jesus is referring to His disciples (cf. Matthew 18:6). All believers in Christ should be considered as vulnerable little sheep. And Jesus is ardently coming to their (and our) defense by calling out hell to justly and eternally punish those who cause His sheep to stumble in their journey of faith. Woe to those who lead believers astray! It’s no small thing to trifle with or defy Jesus.
V43-47 are Jesus’ encouraging words for us to fight our sin fiercely. The hand, the foot, and the eye are representatives of physical activity. When we are saved by grace, we receive new life, which enables us to wage war with our sin nature. The risk is eternity in hell, as failing to wage war with sin could – as seen in multiple examples of people in Scripture and from contemporary life – result in the downward spiral that ends with rejecting Jesus and approving of others who do the same (Romans 1:32).
V49-50 are among the most difficult to understand from an exegetical perspective. Because this is the only place in Scripture where salt and fire are linked, it’s likely that Jesus is mingling Old Testament sacrificial imagery with the domestic purpose of salt to enhance flavor and act as a preservative of good quality. The rather vague concept of enduring purification trials of life with endurance and purity seems to fit. The motive of living at peace with fellow believers is to bear witness to Christ with humility and gratitude.
Footnotes
- 9:25 Greek unclean
- 9:29 Some manuscripts prayer and fasting
- 9:43 Some manuscripts out, 44 where / " 'their worm does not die, / and the fire is not quenched.'
- 9:45 Some manuscripts hell, 46 where / " 'their worm does not die, / and the fire is not quenched.'
- 9:48 Isaiah 66:24
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