Study of MARK 10: 32-45

Mark 10:32-45
32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? 39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43 But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Here is, I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing.

1. See here how bold he was; when they were going up to Jerusalem, Jesus went before them, as the captain of our salvation, that was now to be made perfect through sufferings, Mark 10:32. Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come; so far was he from drawing back, that now, more than ever, he pressed forward. Jesus went before them, and they were amazed. They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the Sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them, therefore, Christ went before them. "Come," saith he, "surely you will venture where your Master ventures." Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them, and therefore they were amazed; they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ's courage and constancy in going on with his undertaking for our salvation, are, and will be, the wonder of all his disciples.

2. See here how timorous and faint-hearted his disciples were; As they followed, they were afraid, afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed of their being thus afraid. Their Master's courage should have put spirit into them.

3. See here what method he took to silence their fears. He did not go about to make the matter better than it was, nor to feed them with hopes that he might escape the storm, but told them again what he had often told them before, the things that should happen to him. He knew the worst of it, and therefore went on thus boldly, and he will let them know the worst of it. Come, be not afraid; for, (1.) There is no remedy, the matter is determined, and cannot be avoided. (2.) It is only the Son of man that shall suffer; their time of suffering was now at hand, he will now provide for their security. (3.) He shall rise again; the issue of his sufferings will be glorious to himself, and advantageous to all that are his, Mark 10:33,34. The method and particulars of Christ's sufferings are more largely foretold here than in any other of the predictions--that he shall first be delivered up by Judas to the chief priests and the scribes; that they shall condemn him to death, but, not having the power to put him to death, shall deliver him to the Gentiles, to the Roman powers, and they shall mock him, and scourge him, and spit upon him, and kill him. Christ had a perfect foresight, not only of his own death, but of all the aggravating circumstances of it; and yet he thus went forth to meet it.

II. The check he gave to two of his disciples for their ambitious request. This story is much the same here as we had it Matthew 20:20. Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it.

Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that abuse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Ephesians 3:20.

2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it.

3. Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni--The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's.

4. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence.

5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to subscribe.

6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be.

III. The check he gave to the rest of the disciples, for their uneasiness at it. They began to be much displeased, to have indignation about James and John, Mark 10:41. They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander's foot-cloth, with Calco fastum Alexandri--Now I tread on Alexander's pride, he was seasonably checked with Sed majori fastu--But with a greater pride of thine own. So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the gospel, Mark 10:42-44. He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them,

1. That dominion was generally abused in the world (Mark 10:42); That they seemed to rule over the Gentiles, that have the name and title of rulers, they exercise lordship over them, that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them; they will be obeyed, aim to be arbitrary, and to have their will in every thing. Sic volo, sic jubeo, stat pro ratione voluntas--Thus I will, thus I command; my good pleasure is my law. Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them.

2. That therefore it ought not to be admitted into the church; "It shall not be so among you; those that shall be put under your charge, must be as sheep under the charge of the shepherd, who is to tend them and feed them, and be a servant to them, not as horses under the command of the driver, that works them and beats them, and gets his pennyworths out of them. He that affects to be great and chief, that thrusts himself into a secular dignity and dominion, he shall be servant of all, he shall be mean and contemptible in the eyes of all that are wise and good; he that exalteth himself shall be abased." Or rather, "He that would be truly great and chief, he must lay out himself to do good to all, must stoop to the meanest services, and labour in the hardest services. Those not only shall be most honoured hereafter, but are most honourable now, who are most useful." To convince them of this, he sets before them his own example (Mark 10:45); "The Son of man submits first to the greatest hardships and hazards, and then enters into his glory, and can you expect to come to it any other way; or to have more ease and honour than he has?" (1.) He takes upon him the form of a servant, comes not to be ministered to, and waited upon, but to minister, and wait to be gracious. (2.) He comes obedient to death, and to its dominion, for he gives his life a ransom for many; did he die for the benefit of good people, and shall not we study to live for their benefit?

Study of MARK 10:17-27

And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him. Good Master, what shall I do that I may inherit eternal life! 18. And Jesus said unto him, Why callest thou Me good! there is none good but one, that is, God. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20. And he answered and said unto Him, Master, all these have I observed from my youth, 21. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, take up the cross, and follow Me. 22. And he was sad at that saying, and went away grieved: for he had great possessions. 23. And Jesus looked round about and saith unto His disciples, How hardly shall they that have riches enter into the kingdom of God! 24. And the disciples were astonished at His words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26. And they were astonished out of measure, saying among themselves, Who then can be saved? 27. And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possibleMark 10:17-27.

There were courage, earnestness, and humility in this young ruler’s impulsive casting of himself at Christ’s feet in the way, with such a question. He was not afraid to recognise a teacher in Him whom his class scorned and hated; he was deeply sincere in his wish to possess eternal life, and in his belief that he was ready to do whatever was necessary for that end; he bowed himself as truly as he bent his knees before Jesus, and the noble enthusiasm of youth breathed in his desires, his words, and his gesture.
But his question betrayed the defect which poisoned the much that was right and lovable in him. He had but a shallow notion of what was ‘good,’ as is indicated by his careless ascription of goodness to one of whom he knew so little as he did of Jesus, and by his conception that it was a matter of deeds. He is too sure of himself; for he thinks that he is ready and able to do all good deeds, if only they are pointed out to him.
How little he understood the resistance of ‘the mind of the flesh’ to discerned duty! Probably he had had no very strong inclinations to contend against, in living the respectable life that had been his. It is only when we row against the stream that we find out how fast it runs. He was wrong about the connection of good deeds and eternal life, for he thought of them as done by himself, and so of buying it by his own efforts. Fatal errors could not have been condensed in briefer compass, or presented in conjunction with more that is admirable, than in his eager question, asked so modestly and yet so presumptuously.
Our Lord answers with a coldness which startles; but it was meant to rouse, like a dash of icy water flung in the face. ‘Why callest thou Me good?’ is more than a waving aside of a compliment, or a lesson in accuracy of speech. It rebukes the young man’s shallow conception of goodness, as shown by the facility with which he bestowed the epithet. ‘None is good save one, even God,’ cuts up by the roots his notion of the possibility of self-achieved goodness, since it traces all human goodness to its source in God. If He is the only good, then we cannot perform good acts by our own power, but must receive power from Him. How, then, can any man ‘inherit eternal life’ by good deeds, which he is only able to do because God has poured some of His own goodness into him? Jesus shatters the young man’s whole theory, as expressed in his question, at one stroke.
But while His reply bears directly on the errors in the question, it has a wider significance. Either Jesus is here repudiating the notion of His own sinlessness, and acknowledging, in contradiction to every other disclosure of His self-consciousness, that He too was not through and through good, or else He is claiming to be filled with God, the source of all goodness, in a wholly unique manner. It is a tremendous alternative, but one which has to be faced. While one is thankful if men even imperfectly apprehend the character and nature of Jesus, one cannot but feel that the question may fairly be put to the many who extol the beauty of His life, and deny His divinity, ‘Why callest thou Me good?’ Either He is ‘God manifest in the flesh,’ or He is not ‘good.’
The remainder of Christ’s answer tends to deepen the dawning conviction of the impossibility of meriting eternal life by acts of goodness, apart from dependence on God. He refers to the second half of the Decalogue only, not as if the first were less important, but because the breaches of the second are more easily brought to consciousness. In thus answering, Jesus takes the standpoint of the law, but for the purpose of bringing to the very opposite conviction from that which the young ruler expresses in reply. He declares that he has kept them all from his youth. Jesus would have had him confess that in them was a code too high to be fully obeyed. ‘By the law is the knowledge of sin,’ but it had not done its work in this young man. His shallow notion of goodness besets and blinds him still. He is evidently thinking about external deeds, and is an utter stranger to the depths of his own heart. It was an answer betraying great shallowness in his conception of duty and in his self-knowledge.
It is one which is often repeated still. How many of us are there who, if ever we cast a careless glance over our lives, are quite satisfied with their external respectability! As long as the chambers that look to the street are fairly clean, many think that all is right. But what is there rotting and festering down in the cellars? Do we ever go down there with the ‘candle of the Lord’ in our hands? If we do, the ruler’s boast, ‘All these have I kept,’ will falter into ‘All these have I broken.’
But let us be thankful for the love that shone in Christ’s eyes as He looked on him. We may blame; He loved. Jesus saw the fault, but He saw the longing to be better. The dim sense of insufficiency which had driven this questioner to Him was clear to that all-knowing and all-loving heart. Do not let us harshly judge the mistakes of those who would fain be taught, nor regard the professions of innocence, which come from defective perception, as if they were the proud utterances of a Pharisee.
But Christ’s love is firm, and can be severe. It never pares down His requirements to make discipleship easier. Rather it attracts by heightening them, and insisting most strenuously on the most difficult surrender. That is the explanation of the stringent demand next made by Him. He touched the poisonous swelling as with a sharp lancet when He called for surrender of wealth. We may be sure that it was this man’s money which stood between him and eternal life. If something else had been his chief temptation, that something would have been signalised as needful to be given up. There is no general principle of conduct laid down here, but a specific injunction determined by the individual’s character. All diseases are not treated with the same medicines. The command is but Christ’s application of His broad requirement, ‘If thine eye causeth thee to stumble, pluck it out.’ The principle involved is, surrender what hinders entire following of Jesus. When that sacrifice is made, we shall be in contact with the fountain of goodness, and have eternal life, not as payment, but as a gift.
‘His countenance fell,’ or, according to Mark’s picturesque word, ‘became lowering,’ like a summer sky when thunder-clouds gather. The hope went out of his heart, and the light faded from his eager face. The prick of the sharp spear had burst the bubble of his superficial earnestness. He had probably never had anything like so repugnant a duty forced upon him, and he cannot bring himself to yield. Like so many of us, he says, ‘I desire eternal life,’ but when it comes to giving up the dearest thing he recoils. ‘Anything else, Lord, thou shalt have, and welcome, but not that.’ And Christ says, ‘That, and nothing else, I must have, if thou art to have Me.’ So this man ‘went away sorrowful.’ His earnestness evaporated; he kept his possessions, and he lost Christ. A prudent bargain! But we may hope that, since ‘he went away sorrowful,’ he felt the ache of something lacking, that the old longings came back, and that he screwed up his resolution to make ‘the great surrender,’ and counted his wealth ‘but dung, that he might win Christ.’
What a world of sad and disappointed love there would be in that look of Jesus to the disciples, as the young ruler went away with bowed head! How graciously He anticipates their probable censure, and turns their thoughts rather on themselves, by the acknowledgment that the failure was intelligible, since the condition was hard! How pityingly His thoughts go after the retreating figure! How universal the application of His words! Riches may become a hindrance to entering the kingdom. They do so when they take the first place in the affections and in the estimates of good. That danger besets those who have them and those who have them not. Many a poor man is as much caught in the toils of the love of money as the rich are. Jesus modifies the form of His saying when He repeats it in the shape of ‘How hardly shall they that trust in riches,’ etc. It is difficult to have, and not to trust in them. Rich men’s disadvantages as to living a self-sacrificing Christian life are great. To Christ’s eyes, their position was one to be dreaded rather than to be envied.
So opposed to current ideas was such a thought, that the disciples, accustomed to think that wealth meant happiness, were amazed. If the same doctrine were proclaimed in any great commercial centre to-day, it would excite no less astonishment. At least, many Christians and others live as if the opposite were true. Wealth possessed, and not trusted in, but used aright, may become a help towards eternal life; but wealth as commonly regarded and employed by its possessors, and as looked longingly after by others, is a real, and in many cases an insuperable, obstacle to entering the strait gate. As soon drive a camel, humps and load and all, through ‘a needle’s eye,’ as get a man who trusts in the uncertainty of riches squeezed through that portal. No communities need this lesson more than our great cities.
No wonder that the disciples thought that, if the road was so difficult for rich men, it must be hard indeed. Christ goes even farther. He declares that it is not only hard, but ‘impossible,’ for a man by his own power to tread it. That was exactly what the young man had thought that he could do, if only he were directed.
So our Lord’s closing words in this context apply, not only to the immediately preceding question by the disciples, but may be taken as the great truth conveyed by the whole incident, Man’s efforts can never put him in possession of eternal life. He must have God’s power flowing into him if he is to be such as can enter the kingdom. It is the germ of the subsequent teaching of Paul; ‘The gift of God is eternal life.’ What we cannot do, Christ has done for us, and does in us. We must yield ourselves to Him, and surrender ourselves, and abandon what stands between us and Him, and then eternal life will enter into us here, and we shall enter into its perfect possession hereafter.

Study of MARK 10:13-16

Mark 10:13-16 Concerning Children

13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them.

It is looked upon as the indication of a kind and tender disposition to take notice of little children, and this was remarkable in our Lord Jesus, which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have,

I. Little children brought to Christ, Mark 10:13. Their parents, or whoever they were that had the nursing of them, brought them to him, that he should touch them, in token of his commanding and conferring a blessing on them. It doth not appear that they needed any bodily cure, nor were they capable of being taught: but it seems, 1. That they had the care of them were mostly concerned about their souls, their better part, which ought to be the principal care of all parents for their children; for that is the principal part, and it is well with them, it if be well with their souls. 2. They believed that Christ's blessing would do their souls good; and therefore to him they brought them, that he might touch them, knowing that he could reach their hearts, when nothing their parents could say to them, or do for them, would reach them. We may present our children to Christ, now that he is in heaven, for from thence he can reach them with his blessing, and therein we may act faith upon the fulness and extent of his grace, the kind intimations he hath always given of favour to the seed of the faithful, the tenour of the covenant with Abraham, and the promise to us and to our children, especially that great promise of pouring his Spirit upon our seed, and his blessing upon our offspring, Isaiah 44:3.

II. The discouragement which the disciples gave to the bringing of children to Christ; They rebuked them that brought them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones.

III. The encouragement Christ gave to it. 1. He took it very ill that his disciples should keep them off; When he saw it, he was much displeased, Mark 10:14. "What do you mean? Will you hinder me from doing good, from doing good to the rising generation, to the lambs of the flock?" Christ is very angry with his own disciples, if they discountenance any in coming to him themselves, or in bringing their children to him. 2. He ordered that they should be brought to him, and nothing said or done to hinder them; suffer little children, as soon as they are capable, to come to me, to offer up their supplications to me, and to receive instructions from me. Little children are welcome betimes to the throne of grace with their Hosannas. 3. He owned them as members of his church, as they had been of the Jewish church. He came to set up the kingdom of God among men, and took this occasion to declare that that kingdom admitted little children to be the subjects of it, and gave them a title to the privileges of subjects. Nay, the kingdom of God is to be kept up by such: they must be taken in when they are little children, that they may be secured for hereafter, to bear up the name of Christ. 4. That there must be something of the temper and disposition of little children found in all that Christ will own and bless. We must receive the kingdom of God as little children (Mark 10:15); that is, we must stand affected to Christ and his grace as little children do to their parents, nurses, and teachers. We must be inquisitive, as children, must learn as children (that is the learning age), and in learning must believe, Oportet discentem credere--A learner must believe. The mind of a child is white paper (tabula rasa--a mere blank), you may write upon it what you will; such must our minds be to the pen of the blessed Spirit. Children are under government; so must we be. Lord, what wilt thou have me to do? We must receive the kingdom of God as the child Samuel did, Speak, Lord, for thy servant heareth. Little children depend upon their parents' wisdom and care, are carried in their arms, go where they send them, and take what they provide for them; and thus must we receive the kingdom of God, with a humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness, for tuition, provision, and a portion. 5. He received the children, and gave them what was desired (Mark 10:16); He took them up in his arms, in token of his affectionate concern for them; put his hands upon them, as was desired, and blessed them. She how he out-did the desires of these parents; they begged he would touch them, but he did more. (1.) He took them in his arms. Now the scripture was fulfilled (Isaiah 40:11), He shall gather the lambs in his arms, and carry them in his bosom. Time was, when Christ himself was taken up in old Simeon's arms, Luke 2:28. And now he took up these children, not complaining of the burthen (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as a nursing father bears the sucking child, Numbers 11:12), but pleased with it. If we in a right manner bring our children to Christ, he will take them up, not only in the arms of his power and providence, but in the arms of his pity and grace (as Ezekiel 16:8); underneath them are the everlasting arms. (2.) He put his hands upon them, denoting the bestowing of his Spirit upon them (for that is the hand of the Lord), and his setting them apart for himself. (3.) He blessed them with the spiritual blessings he came to give. Our children are happy, if they have but the Mediator's blessing for their portion. It is true, we do not read that he baptized these children, baptism was not fully settled as the door of admission into the church until after Christ's resurrection; but he asserted their visible church-membership, and by another sign bestowed those blessings upon them, which are now appointed to be conveyed and conferred by baptism, the seal of the promise, which is to us and to our children.

Study of MARK 10:1-12

Mark 10:1-12 Concerning Divorce

1 And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation God made them male and female. 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house his disciples asked him again of the same matter. 11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.

Our Lord Jesus was an itinerant Preacher, did not continue long in a place, for the whole land of Canaan was his parish, or diocese, and therefore he would visit every part of it, and give instructions to those in the remotest corners of it. Here we have him in the coasts of Judea, by the further side of Jordan eastward, as we found him, not long since, in the utmost borders westward, near Tyre and Sidon. Thus was his circuit like that of the sun, from whose light and heat nothing is hid. Now here we have him,

I. Resorted to by the people, Mark 10:1. Wherever he was, they flocked after him in crowds; they came to him again, as they had done when he had formerly been in these parts, and, as he was wont, he taught them again. Note, Preaching was Christ's constant practice; it was what he was used to, and, wherever he came, he did as he was wont. In Matthew it is said, He healed them; here it is said, He taught them: his cures were to confirm his doctrine, and to recommend it, and his doctrine was to explain his cures, and illustrate them. He taught them again. Note, Even those whom Christ hath taught, have need to be taught again. Such is the fulness of the Christian doctrine, that there is still more to be learned; and such our forgetfulness, that we need to be reminded of what we do know.

II. We have him disputed with by the Pharisees, who envied the progress of his spiritual arms, and did all they could to obstruct and oppose it; to divert him, to perplex him, and to prejudice the people against him.

Here is, 1. A question they started concerning divorce (Mark 10:2); Is it lawful for a man to put away his wife? This was a good question, if it had been well put, and with a humble desire to know the mind of God in this matter; but they proposed it, tempting him, seeking an occasion against him, and an opportunity to expose him, which side soever he should take of the question. Ministers must stand upon their guard, lest, under pretence of being advised with, they be ensnared.

2. Christ's reply to them with a question (Mark 10:3); What did Moses command you? This he asked them, to testify his respect to the law of Moses, and to show that he came not to destroy it; and to engage them to a universal impartial respect for Moses's writings and to compare one part of them with another.

3. The fair account they gave of what they found in the law of Moses, expressly concerning divorce, Mark 10:4. Christ asked, What did Moses command you? They own that Moses only suffered, or permitted, a man to write his wife a bill of divorce, and to put her away, Deuteronomy 24:1. "If you will do it, you must do it in writing, delivered into her own hand, and so put her away, and never return to her again."

4. The answer that Christ gave to their question, in which he abides by the doctrine he had formerly laid down in this case (Matthew 5:32), That whosoever puts away his wife, except for fornication, causeth her to commit adultery. And to clear this he here shows,

(1.) That the reason why Moses, in his law, permitted divorce, was such, as that they ought not to make use of that permission; for it was only for the hardness of their hearts (Mark 10:5), lest, if they were not permitted to divorce their wives, they should murder them; so that none must put away their wives but such as are willing to own that their hearts were so hard as to need this permission.

(2.) That the account which Moses, in this history, gives of the institution of marriage, affords such a reason against divorce, as amounts to a prohibition of it. So that if the question be, What did Moses command? (Mark 10:3), it must be answered, "Though by a temporary proviso he allowed divorce to the Jews, yet by an eternal reason he forbade it to all the children of Adam and Eve, and that is it which we must abide by."

Moses tells us, [1.] That God made man male and female, one male, and one female; so that Adam could not put away his wife and take another, for there was no other to take, which was an intimation to all his sons, that they must not. [2.] When this male and this female were, by the ordinance of God, joined together in holy marriage, the law was, That a man must leave his father and mother, and cleave to his wife (Mark 10:7); which intimates not only the nearness of the relation, but the perpetuity of it; he shall so cleave to his wife as not to be separated from her. [3.] The result of the relation is, That, though they are two, yet they are one, they are one flesh, Mark 10:8. The union between them is the most intimate that can be, and, as Dr. Hammond expresses it, a sacred thing that must not be violated. [4.] God himself was joined them together; he has not only, as Creator, fitted them to be comforts and helps meet for each other, but he has, in wisdom and goodness, appointed them who are thus joined together, to live together in love till death parts them. Marriage is not an invention of men, but a divine institution, and therefore is to be religiously observed, and the more, because it is a figure of the mystical inseparable union between Christ and his church.

Now from all this he infers, that men ought not to put their wives asunder from them, whom God has put so near them. The bond which God himself has tied, is not to be lightly untied. They who are divorcing their wives for every offence, would do well to consider what would become of them, if God should in like manner deal with them. See Isa. l. 1; Jer. iii. 1.

5. Christ's discourse with his disciples, in private, about this matter, Mark 10:10-12. It was an advantage to them, that they had opportunity of personal converse with Christ, not only about gospel mysteries, but about moral duties, for further satisfaction. No more is here related of this private conference, that the law Christ laid down in this case--That it is adultery for a man to put away his wife, and marry another; it is adultery against the wife he puts away, it is a wrong to her, a breach of his contract with her, Mark 10:11. He adds, If a woman shall put away her husband, that is, elope from him, leave him by consent, and be married to another, she commits adultery (Mark 10:12), and it will be no excuse at all for her to say that it was with the consent of her husband. Wisdom and grace, holiness and love, reigning in the heart, will make those commands easy which to the carnal mind may be as a heavy yoke.

Study of MARK 9:42-50

Read Mark 9:42-50

WARNINGS FROM THE MASTER Sermon from Alan Carr

Intro: This passage finds the Lord’s disciples sailing some very treacherous seas. Jesus is on His way to Jerusalem to die on the cross and these men are a long way from being ready for His death and departure back to Heaven.

Earlier in this passage, they were actually fighting among themselves over who was the greatest, v. 34. Jesus used their argument to teach them a very important truth. He taught them that greatness is obtained through service, v. 35-37. The way to become great in the kingdom of God is by serving the least, v. 41. The path to the top leads through humble service to those who cannot serve us back. That was a lesson the disciples needed. It is a lesson that we also need in our day. Far too many want to occupy the chief seat and far too few have a servant’s heart.

On the heels of this event, Jesus issues a series of stern warnings to His disciples. These verses use harsh, straight to the point language that cautions us to be careful how we live our lives.

After I preached last Sunday morning, one of our members came by at the back door with a comment about the sermon. That member told me that these last few messages from Mark’s Gospel were “moving us out of our comfort zone.” That person is exactly right! The Word of God will comfort the afflicted, but it will also afflict the comfortable.

Like the disciples, the modern church has become far too comfortable in this world. Jesus knew that His men needed to be shocked into becoming the men He had saved them to be. He knows the same thing about us.

Left to ourselves, we will amount to nothing. Therefore, the Lord has to come along every now and them and shake us up to get our attention. That is what these verses are designed to do.

I want to take these verses and preach on Warnings From The Master today. I want you to see A Warning About Saints; A Warning About Sin; and A Warning About Service. Let’s look into the text and see what the Lord has to say to us today.



I. v. 42 A WARNING

ABOUT SAINTS

· Jesus had used a child to illustrate the kind of people we are to serve in this world, v. 36-37. We are to serve those that are neglected and rejected by others. We are to serve those who cannot serve us in return. In other words, we are not to serve others so that we can be promoted. We are to willingly take the place of a slave in the Kingdom of God, serving Christ by humbly serving our fellowman.

· In this verse, Jesus uses that same child to teach us another important principle. Not only are we to serve the least among us willingly; we are also commanded to protect the least among us from sin.

· The word “offend” means “to scandalize”. It has the idea “of leading someone else into sin.” Jesus says that it is a very serious matter when we cause one of God’s children to fall into sin.

· Jesus says that you would be better off having a “millstone” ties around your neck and being cast into the sea. The word translated “millstone” literally means “a donkey stone”. It referred to a stone used to grind grain that was so heavy a donkey was tied to it to turn it.

If such a stone were tied around the neck of an individual and that person was thrown into the sea, that person would be pulled to the bottom and they would drown. When Jesus used this image, His listeners were very familiar with what He said. On more than one occasion the Romans had carried out executions by tying heavy stones around the necks of their victims and throwing them into rivers and lakes. The image is very graphic! Jesus is describing a death as horrible as any that can be imagined. Yet, He says it would be preferable for a person to die this way than for them to cause one of His little one to fall into sin.

· Jesus says that this is a grievous sin! In fact, the person who harms one of His children is actually harming the Lord Himself, Ill. Zech. 2:8, “…for he that toucheth you toucheth the apple of his eye.” That verses is also graphic. The person who reaches out his foot and causes one of God’s children to stumble is sticking his finger in God’s eye!

· How do believers cause others to stumble? There are many way! Let me share a few with you today.

Ø By directly tempting others to sin - This kind of behavior is seen throughout the Bible – Eve, Aaron, Jeroboam, and the Pharisees. Ill. Matt. 5:32; The church at Pergamum, Rev. 2:14; the church at Thyatira, Rev. 2:20. (Ill. One spouse leading the other to cheat on taxes; a Christian man seducing a Christian woman or vice-versa)

Ø People can be led into sin indirectly – When we treat others in insensitive; unloving and unkind ways we can cause them to sin through rebellion. We can spark an angry reaction in people, or we can cause them to throw up their hands in frustration.

Ø People can be led into sin by a wicked example – If a believer who is weak in the faith sees a respected believer commit a sin, that younger believer could fall into sin by following that evil example. (Ill. 1 Thes. 5:22; 1 Tim. 4:12)

It is possible to our liberty can cause others to sin. A mature believer knows the truth of 1 Cor. 6:12. That verse says, “All things are lawful unto me, but all things are not expedient…” As a redeemed believer I have great liberty in Jesus. I am not under the Law, but I am under grace. However, if a weak believer sees me doing things that he believes are wrong and I encourage him to sin against his conscience, I am guilty of leading him astray.

Ø People can be led into sin because other believer fail to lead them into righteousness – In other words, we fail to share the riches of Christ with new believers, we fail to disciple them, and as a result, they remain weak and never grow up in the Lord. We fail to give them the spiritual food they need and they starve in the midst of plenty!

Ø People can be led away through false doctrine – Teachers of false religion lead people astray. When they do, they are committing a two-fold sin. First, they sin because they follow false religion. Second, they sin because they lead those that follow them away into Hell.

· I am a man, but I am also a parent. I can forgive a slight against me pretty easily, but you touch one of my children and I will have a harder time in the forgiving department. But, I am in good company! God says that the person who offends one of His little ones is in big trouble! Whether we see it or not, this is a very serious warning! There is A Warning About The Saints.



II. v. 43-48 A WARNING

ABOUT SIN

These next few verses are very graphic in nature and they offer a stern warning to both saint and sinner alike.

· Jesus refers to the “hand” the “foot” and the “eye”. These are our three problem areas when it comes to dealing with sin. The “hand” refers to “the things we do.” The “foot” refers to “the places we go.” The “eye” refers to “the things we see or desire to have.” These three words describe all the areas where we humans are tempted to sin, 1 John 2:16; Gen. 3:6.

· Jesus says that if the hand, the foot or the eye causes us to sin, we are to take drastic action and amputate that body part, so that we will not give in to its desires. Let me just say that Jesus is speaking figuratively here. He is using hyperbole. Jesus is using exaggeration to emphasize the horrible nature of sin. He is not commanding us to mutilate our bodies.

In the early days of the church some men took these words literally. One of the more notable examples was Origen of Alexandria. He had such a problem with sexual lust that he had himself emasculated to get rid of that temptation.

What Origen discovered is what you and I need to know today. No amount of surgery on the outside will cure the problem on the inside! Man does not need a change on the outside; man needs a change of heart! Man needs to be born again. All our sins proceed from the heart, Mark 7:18-23.

What Jesus is talking about in these verses is how we are to deal with our sins. When temptation to sin comes into our lives, we must deal with it immediately, harshly, ruthlessly, consistently and decisively! Sin should receive no quarter in your life or mine!

If a relationship is leading you into temptation and sin, you need to sever that relationship! If some activity is leading you into temptation and sin, you need to cut that out of your life immediately.

In Jewish society, the right eye, the right foot and the right hand represented a person’s best and most precious faculties. The right eye spoke of one’s best vision. The right foot spoke of one’s best walk. The right hand spoke of one’s best skills. Jesus is simply saying that we must be willing to give up the most precious, the most valuable things we have in our effort to avoid sin.

· Jesus warns His disciples that nothing in this world is so valuable that it is worth going to Hell over. Yes, Jesus believed in Hell! His references to Hell are very graphic. Let’s examine what Jesus said.

The word “hell” comes from the word “Gehenna”. Gehenna was a place in the Valley of Hinnom near Jerusalem. In ancient times it had been a site devoted to pagan worship. It was here that the people of Israel had sacrificed their children to the false gods of the Canaanites. King Josiah tore down the pagan altars and desecrated the site, turning it into a garbage dump.

By Jesus’ day Gehenna was a horrible place! Fires burned there continually. Wild dogs roamed the dump, feeding on the carcasses or animals and criminals. The insane and other outcasts lived there as well. It was a fitting description of what Hell will be like.

Jesus is trying to teach His men that even if radical surgery is required for a person to be saved, that surgery is necessary and warranted. The Lord wants people to know that there is a horrible place called Hell and that lost people will spend eternity there.

· Jesus says that Hell will be characterized by two terrible realities. Jesus quotes Isa. 66:24 and tells us that people in Hell will suffer in two terrible ways.

First, “their worm dieth not…” This phrase has been interpreted many ways over the years. Some think it refers to actual worms that will gnaw on the body in Hell. I do not think that is what He is talking about! Others think Jesus is talking about the soul. They feel that He is saying those who go to Hell will live forever. They do, but I do not think that is what He is talking about here. When Jesus says, “And their worm dieth not…” I think He is speaking about the internal torments man will suffer in Hell. When the rich man died and went to Hell in Luke 16, we are told that he had an active and accurate memory, Luke 16:25. Those in Hell will remember every opportunity they had to be saved. They will remember the love and grace of God. They will remember the cross and the empty tomb. They will be reminded for all eternity that they did not have to be in that horrible place.

Second, Jesus says, “and the fire is not quenched.” This phrase refers to the physical agonies of Hell. The torments of Hell are real and they are horrible. They are unceasing and they are unimaginable. Above all, they are avoidable! You do not have to go there!

Ø Hell Is A Place Of Punishment - Matt. 25:41

Ø Hell Is A Place Of Fire - Luke 16:24; Mark 9:43-44

Ø Hell Is A Place Of Thirst – Luke 16:24-25

Ø Hell Is A Place Of Pain - Luke 16:24,25,28; Rev.14:10-11

Ø Hell Is A Place Of Divine Wrath – 2 Thes. 1:8-9

Ø Hell Is A Place Of Frustration And Anger - Matt.13:42; Matt. 24:51

Ø Hell Is A Place Of Eternal Separation From God - 2 Thes. 1:8-9

Friend, Hell is real! If you do not know Jesus as your Savior, you will spend eternity there. It does not have to be that way! You can be saved, of you will come to Jesus!

· Sin is not something to be toyed with! You may think you are its master, in reality you are its servant. When it has ruined and taken all you have, it will cast you into Hell and torment you there for eternity. Whatever your particular poison is, it is not worth going to Hell over! You would be far better off to live this life denying yourself the “pleasures of sin for a season” so that you might go to Heaven and avoid Hell. There is A Warning About Hell.



III. v. 49-50 A WARNING

ABOUT SERVICE

· The two verses that close this chapter are among the most difficult in the New Testament to interpret. But, I think we can understand what they are saying to us, if we take them in their natural context. In all of these verses Jesus is talking to His people. He is talking to the people of God. First, in verse 42, Jesus warns His people against offending weaker believers. Second, in verses 43-48, Jesus warns His people to avoid the terrible and tragic consequences of sin. He is not saying that a believer can lose his or her salvation; He is saying that sin is a destroyer and that it must be handled ruthlessly. In these verses, Jesus warns His people that serving Him will require sacrifice and purity. Let me explain.

· In verse 49, Jesus says, “for everyone shall be salted with fire.” As you know, fire is a purifier. Fire is a cleansing agent. Jesus is telling that those who would be is servants can expect to be cleansed through fire. In other words, God will allow us to go through persecution and trials in an effort to make us more like Jesus. Ill. 2 Tim. 3:12; 1 Thes. 3:3-4; Acts 14:22; 1 Pet. 4:12-13. God sends us into the fire so that the flesh and its power over us might be burned away.

· Then Jesus says, “and every sacrifice shall be salted with salt”. This is a reference back to the sacrifices of the Old Testament era. When a sacrifice was offered, it was to be offered with salt, Lev. 2:13; Eze. 43:25. Again, salt was a purifying agent and it made the sacrifice acceptable to the Lord. Jesus is telling His followers that we are to be a willing sacrifice, giving up all of our rights to serve Him and others in this life, Rom. 12:1-2.

· In verse 50, Jesus says, “Salt is good!” And so it is! Salt was a valuable commodity in that day. The ancient Jews had a saying that went, “The world cannot survive without salt.” The word “salary” comes from the Latin word “salarium”. It referred to the fact that often Roman soldiers were paid their wages in salt, which could be traded ounce for ounce for gold. Salt was also necessary for life in the days before refrigeration. Meat would quickly spoil, but if meat was pickled in a salt brine solution, it would keep for long periods of time. Salt was also good because it made the unpalatable tasty. Some foods juts need a little salt to make them edible. Salt was often placed into wounds to help them heal and stop the spread of corruption. Salt was a preservative, a flavoring, an antiseptic, and a currency.

Salt is good, but if the salt loses its saltiness what good is it? Salt in our day is pure and it does not lose its flavor. In that day, it was often contaminated with other minerals and after a short time salt would develop a terrible flavor. Salt in that condition was good for nothing, but it was to be thrown away.

Jesus then says, “Have salt in yourselves…” In this context to have salt means to be real. Jesus is telling us that if we are truly the children of God, then we should act like and live like children of God. How do we do that?

1. We do not cause others to stumble and fall into sin.

2. We avoid sin at all costs in our own lives.

3. We willingly embrace the salt of a sacrificial life and the persecution that comes with it. When we do this, we will demonstrate another quality of salt. Salt creates thirst. When believers are salty and walking as Jesus would have them walk, they create a thirst for the things of God in the lives of the lost around them. The best witness for Jesus Christ id a salty Christian who lives like Jesus, 1 John 2:6.

4. Like salt we are to be a preserving agent in the world. When we come around, our very presence should raise the moral atmosphere, promote honesty, elevate conversation, stir the conscience and make people want to live a little cleaner. Our lives should make a difference in the world around us!

Like salt, we are to make this world thirsty for Jesus. Like salt, we are to make this world a better, more appetizing place to live. Like salt, we are to help stop the spread of corruption in the world.

· Jesus is simply telling His followers, that if they are going to be His servants, they can expect God to send trails to purify them. And, they are expected to embrace their trials and be salt and light to a world that desperately needs what the believer possesses! There is A Warning About Service!



Conc: Jesus closes this chapter by saying “and have peace one with another.” You will remember that the disciples had been arguing about who was the greatest among them, v. 34. And, they had rebuked a man who was working in Jesus’ name, just because he was not one of their number, v. 38.

I think the Lord is saying that His people should not be worried about who is the greatest, and His people should not be rebuking others. God’s people should be in the business of examining their own hearts. We should “salt” ourselves and judge our own faults!

It is easy for us to lose our saltiness and become useless to the Lord. We need to remember that it glorifies God when His people live lives of commitment and character day by day. It also glorifies Him when we forget about who might be the greatest among us and prove that we are His by loving one another and by being at peace one with another!

Where does this message find you today?

· Are you lost in sin and headed to Hell? Would you like to be saved? You can be if you will come to Jesus. The Lord can help you, get to Him!

· Are you struggling to live the right kind of life and having trouble? The Lord can help you, get to Him!

· Do you need to be more salty? The Lord can help you, get to Him!

· Is the Lord purifying you through trials? The Lord can help you, get to Him!

· Are you leading people to the Lord, or away from Him? The Lord can help you, get to Him!

Let’s obey His voice as He speaks to hearts today.

Study of MARK 9:30-40

30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part
(Mark 9:30-40).

Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it (Mark 9:30); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, Mark 9:31. He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men (Mark 9:31), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, Mark 9:32. The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire.

II. He rebukes his disciples for magnifying themselves. When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, Mark 9:33. He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note, 1. We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation. 2. We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned. 3. As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them. 4. Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, Mark 9:34. Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church.

Now, (1.) They were willing to cover this fault (Mark 9:34); they held their peace. As they would not ask (Mark 9:32), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men's pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. "Look you," saith he; "whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest."

III. He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,

1. The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, Mark 9:38. (1.) It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, Mark 6:7. But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ's grace is not tied to the visible church. (2.) It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ's name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; "My lord Moses, forbid them (Numbers 11:28); restrain them, silence them, for it is a schism." Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way.

2. The rebuke he gave to them for this (Mark 9:39); Jesus said, "Forbid him not, nor any other that does likewise." This was like the check Moses gave to Joshua; Enviest thou for my sake? Note, That which is good, and doeth good, must not be prohibited, though there be some defect or irregularity in the manner of doing it. Casting out devils, and so destroying Satan's kingdom, doing this in Christ's name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us. If Christ be preached, Paul therein doth, and will rejoice, though he be eclipsed by it, Philippians 1:18. Two reasons Christ gives why such should not be forbidden. (1.) Because we cannot suppose that any man who makes use of Christ's name in working miracles, should blaspheme his name, as the scribes and Pharisees did. There were those indeed that did in Christ's name cast out devils, and yet in other respects were workers of iniquity; but they did not speak evil of Christ. (2.) Because those that differed in communion, while they agreed to fight against Satan under the banner of Christ, ought to look upon one another as on the same side, notwithstanding that difference. He that is not against us is on our part. As to the great controversy between Christ an Beelzebub, he had said, He that is not with me is against me, Matthew 12:30. He that will not own Christ, owns Satan. But as to those that own Christ, though not in the same circumstances, that follow him, though not with us, we must reckon that though these differ from us, they are not against us, and therefore are on our part, and we must not be any hindrance to their usefulness.

Study of MARK 9:14-29

14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them? 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting
(Mark 9:14-29).

We have here the story of Christ casting the devil out of a child, somewhat more fully related than it was in Matthew 17:14, &c. Observe here,

I. Christ's return to his disciples, and the perplexity he found them in. He laid aside his robes of glory, and came to look after his family, and to enquire what was become of them. Christ's glory above does not make him forget the concerns of his church below, which he visits in great humility, Mark 9:14. And he came very seasonably, when the disciples were embarrassed and run a-ground; the scribes, who were sworn enemies both to him and them, had gained an advantage against them. A child possessed with a devil was brought to them, and they could not cast out the devil, whereupon the scribes insulted over them, and reflected upon their Master, and triumphed as if the day were their own. He found the scribes questioning with them, in the hearing of the multitude, some of whom perhaps began to be shocked by it. Thus Moses, when he came down from the mount, found the camp of Israel in great disorder; so soon were Christ and Moses missed. Christ's return was very welcome, no doubt, to the disciples, and unwelcome to the scribes. But particular notice is taken of its being very surprising to the people, who perhaps were ready to say, As for this Jesus, we wot not what is become of him; but when they beheld him coming to them again, they were greatly amazed (some copies add, kai exephobethesan--and they were afraid); and running to him (some copies for prostrechontes, read proschairontes--congratulating him, or bidding him welcome), they saluted him. It is easy to give a reason why they should be glad to see him; but why where they amazed, greatly amazed, when they beheld him? Probably, there might remain something unusual in his countenance; as Moses's face shone when he came down from the mount, which made the people afraid to come nigh him, Exodus 34:40. So perhaps did Christ's face, in some measure; at least, instead of seeming fatigued, there appeared a wonderful briskness and sprightliness in his looks, which amazed them.

II. The case which perplexed the disciples, brought before him. He asked the scribes, who, he knew, were always vexatious to his disciples, and teazing them upon every occasion, "What question ye with them? What is the quarrel now?" The scribes made no answer, for they were confounded at his presence; the disciples made none, for they were comforted, and now left all to him. But the father of the child opened the case, Mark 9:17,18. 1. His child is possessed with a dumb spirit; he has the falling-sickness, and in his fits is speechless; his case is very sad, for, wheresoever the fit takes him, the spirit tears him, throws him into such violent convulsions as almost pull him to pieces; and, which is very grievous to himself, and frightful to those about him, he foams at his mouth, and gnashes with his teeth, as one in pain and great misery; and though the fits go off presently, yet they leave him so weak, that he pines away, is worn to a skeleton; his flesh is dried away; so the word signifies, Psalms 102:3-5. This was a constant affliction to a tender father. 2. The disciples cannot give him any relief; "I desired they would cast him out, as they had done many, and they would willingly have done it, but they could not; and therefore thou couldest never have come in better time; Master, I have brought him to thee."

III. The rebuke he gave to them all (Mark 9:19); O faithless generation, how long shall I be with you? How long shall I suffer you? Dr. Hammond understands this as spoken to the disciples, reproving them for not exerting the power he had given them, and because they did not fast and pray, as in some cases he had directed them to do. But Dr. Whitby takes it as a rebuke to the scribes, who gloried in this disappointment that the disciples met with, and hoped to run them down with it. Them he calls a faithless generation, and speaks as one weary of being with them, and of bearing with them. We never heard him complaining, "How long shall I be in this low condition, and suffer that?" But, "How long shall I be among these faithless people, and suffer them?"

IV. The deplorable condition that the child was actually in, when he was brought to Christ, and the doleful representation which the father made of it. When the child saw Christ, he fell into a fit; The spirit straightway tore him, boiled within him, troubled him (so Dr. Hammond); as if the devil would set Christ at defiance, and hoped to be too hard for him too, and to keep possession in spite of him. The child fell on the ground, and wallowed foaming. We may put another construction upon it--that the devil raged, and had so much the greater wrath, because he knew that his time was short, Revelation 7:12. Christ asked, How long since this came to him? And, it seems, the disease was of long standing; it came to him of a child (Mark 9:21), which made the case the more sad, and the cure more difficult. We are all by nature children of disobedience, and in such the evil spirit works, and has done so from our childhood; for foolishness is bound in the heart of a child, and nothing but the mighty grace of Christ can cast it out.

V. The pressing instances which the father of the child makes with Christ for a cure (Mark 9:22); Ofttimes it hath cast him into the fire, and into the waters, to destroy him. Note, The devil aims at the ruin of those in whom he rules and works, and seeks whom he may devour. But, if thou canst do any thing, have compassion on us, and help us. The leper was confident of Christ's power, but put an if upon his will (Matthew 8:2); If thou wilt, thou canst. This poor man referred himself to his good-will, but put an if upon his power, because his disciples, who cast out devils in his name, had been non-plussed in this case. Thus Christ suffers in his honour by the difficulties and follies of his disciples.

VI. The answer Christ gave to his address (Mark 9:23); If thou canst believe, all things are possible to him that believeth. Here, 1. He tacitly checks the weakness of his faith. The sufferer put it upon Christ's power, If thou canst do any thing, and reflected on the want of power in the disciples; but Christ turns it upon him, and puts him upon questioning his own faith, and will have him impute the disappointment to the want of that; If thou canst believe. 2. He graciously encourages the strength of his desire; "All things are possible, will appear possible, to him that believes the almighty power of God, to which all things are possible;" or "That shall be done by the grace of God, for them that believe in the promise of God, which seemed utterly impossible." Note, In dealing with Christ, very much is put upon our believing, and very much promised it. Canst thou believe? Darest thou believe? Art thou willing to venture thy all in the hands of Christ? To venture all thy spiritual concerns with him, and all thy temporal concerns for him? Canst thou find in thy heart to do this? If so, it is not impossible but that, though thou has been a great sinner, thou mayest be reconciled; though thou art very mean and unworthy, thou mayest get to heaven. If thou canst believe, it is possible that thy hard heart may be softened, thy spiritual diseases may be cured; and that, weak as thou art, thou mayest be able to hold out to the end.

VII. The profession of faith which the poor man made hereupon (Mark 9:24); He cried out, "Lord, I believe; I am fully persuaded both of thy power and of thy pity; my cure shall not be prevented by the want of faith; Lord, I believe." He adds a prayer for grace to enable him more firmly to rely upon the assurances he had of the ability and willingness of Christ to save; Help thou my unbelief. Note, 1. Even those who through grace can say, Lord, I believe, have reason to complain of their unbelief; that they cannot so readily apply to themselves, and their own case, the word of Christ as they should, no so cheerfully depend upon it. 2. Those that complain of unbelief, must look up to Christ for grace to help them against it, and his grace shall be sufficient for them. "Help mine unbelief, help me to a pardon for it, help me with power against it; help out what is wanting in my faith with thy grace, the strength of which is perfected in our weakness."

VIII. The cure of the child, and the conquest of this raging devil in the child. Christ saw the people come running together, expecting to see the issue of this trial of skill, and therefore kept them in suspense no longer, but rebuked the foul spirit; the unclean spirit, so it should be rendered, as in other places. Observe, 1. What the charge was which Christ gave to this unclean spirit; "Thou dumb and deaf spirit, that makest the poor child dumb and deaf, but shalt thyself be made to hear thy doom, and not be able to say any thing against it, come out of him immediately, and enter no more into him. Let him not only be brought out of this fit, but let his fits never return." Note, Whom Christ cures, he cures effectually. Satan may go out himself, and yet recover possession; but if Christ cast him out, he will keep him out. 2. How the unclean spirit took it; he grew yet more outrageous, he cried, and rent him sore, gave him such a twitch at parting, that he was as one dead; so loth was he to quit his hold, so exasperated at the superior power of Christ, so malicious to the child, and so desirous was he to kill him. Many said, He is dead. Thus the toss that a soul is in at the breaking of Satan's power in it may perhaps be frightful for the present, but opens the door to lasting comfort. 3. How the child was perfectly restored (Mark 9:27); Jesus took him by the hand, kratesas--took fast hold of him, and strongly bore him up, and he arose and recovered, and all was well.

IX. The reason he gave to the disciples why they could not cast out this devil. They enquired of him privately why they could not, that wherein they were defective might be made up another time, and they might not again be thus publicly shamed; and he told them (Mark 9:29), This kind can come forth by nothing but prayer and fasting. Whatever other difference there really might be, none appears between this and other kinds, but that the unclean spirit had had possession of this poor patient from a child, and that strengthened his interest, and confirmed his hold. When vicious habits are rooted by long usage, and begin to plead prescription, like chronical diseases that are hardly cured. Can the Æthiopian change his skin? The disciples must not think to do their work always with a like ease; some services call them to take more than ordinary pains; but Christ can do that with a word's speaking, which they must prevail for the doing of by prayer and fasting.

Study of MARK 9:1-13

1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses: and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say; for they were sore afraid. 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11 And they asked him, saying, Why say the scribes that Elias must first come? 12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
(Mark 9:1-13).

Here is, I. A prediction of Christ's kingdom now near approaching, Mark 9:1. That which is foretold, is, 1. That the kingdom of God would come, and would come so as to be seen: the kingdom of the Messiah shall be set up in the world by the utter destruction of the Jewish polity, which stood in the way of it; this was the restoring of the kingdom of God among men, which had been in a manner lost by the woeful degeneracy both of Jews and Gentiles. 2. That it would come with power, so as to make its own way, and bear down the opposition that was given to it. It came with power, when vengeance was taken on the Jews for crucifying Christ, and when it conquered the idolatry of the Gentile world. 3. That it would come while some now present were alive; There are some standing here, that shall not taste of death, till they see it; this speaks the same with Matthew 24:34, This generation shall not pass, till all these things be fulfilled. Those that were standing here with Christ, should see it, when the others could not discern it to be the kingdom of God, for it came not with observation.

II. A specimen of that kingdom in the transfiguration of Christ, six days after Christ spoke that prediction. He had begun to give notice to his disciples of his death and sufferings; and, to prevent their offence at that, he gives them this glimpse of his glory, to show that his sufferings were voluntary, and what a virtue the dignity and glory of his person would put into them, and to prevent the offence of the cross.

1. It was on the top of a high mountain, like the converse Moses had with God, which was on the top of mount Sinai, and his prospect of Canaan from the top of mount Pisgah. Tradition saith, It was on the top of the mount Tabor that Christ was transfigured; and if so, the scripture was fulfilled, Tabor and Hermon shall rejoice in thy name, Psalms 89:12. Dr. Lightfoot, observing that the last place where we find Christ was in the coasts of Cæsarea-Philippi, which was far from mount Tabor, rather thinks it was a high mountain which Josephus speaks of, near Cæsarea.

2. The witnesses of it were Peter, James, and John; these were the three that were to bear record on earth, answering to Moses, Elias, and the voice from heaven, the three that were to bear record from above. Christ did not take all the disciples with him, because the thing was to be kept very private. As there are distinguishing favours which are given to disciples and not to the world, so there are to some disciples and not to others. All the saints are a people near to Christ, but some lie in his bosom. James was the first of all the twelve that died for Christ, and John survived them all, to be the last eyewitness of this glory; he bore record (John 1:14); We saw his glory: and so did Peter, 2 Peter 1:16-18.

3. The manner of it; He was transfigured before them; he appeared in another manner than he used to do. This was a change of the accidents, the substance remaining the same, and it was a miracle. But transubstantiation, the change of the substance, all the accidents remaining the same, is not a miracle, but a fraud and imposture, such a work as Christ never wrought. See what a great change human bodies are capable of, when God is pleased to put an honour upon them, as he will upon the bodies of the saints, at the resurrection. He was transfigured before them; the change, it is probable, was gradual, from glory to glory, so that the disciples, who had their eye upon him all the while, had the clearest and most certain evidence they could have, that this glorious appearance was no other than the blessed Jesus himself, and there was no illusion in it. John seems to refer to this (1 John 1:1), when he speaks of the word of life, as that which they had seen with their eyes, and looked upon. His raiment became shining; so that, though probably, it was sad-coloured, if not black, yet it was now exceeding white as snow, beyond what the fuller's art could do toward whitening it.

4. His companions in this glory were Moses and Elias (Mark 9:4); They appeared talking with him, not to teach him, but to testify to him, and to be taught by him; by which it appears that there are converse and intercourse between glorified saints, they have ways of talking one with another, which we understand not. Moses and Elias lived at a great distance of time one from another, but that breaks no squares in heaven, where the first shall be last, and the last first, that is, all one in Christ.

5. The great delight that the disciples took in seeing this sight, and hearing this discourse, is expressed by Peter, the mouth of the rest; He said, Master, it is good for us to be here, Mark 9:5. Though Christ was transfigured, and was in discourse with Moses and Elias, yet he gave Peter leave to speak to him, and to be as free with him as he used to be. Note, Our Lord Jesus, in his exaltation and glory, doth not at all abate of his condescending kindness to his people. Many, when they are in their greatness, oblige their friends to keep their distance; but even to the glorified Jesus true believers have access with boldness, and freedom of speech with him. Even in this heavenly discourse there was room for Peter to put in a word; and this is it, "Lord, it is good to be here, it is good for us to be here; here let us make tabernacles; let this be our rest for ever." Note, Gracious souls reckon it good to be in communion with Christ, good to be near him, good to be in the mount with him, though it be a cold and solitary place; it is good to be here retired from the world, and alone with Christ: and if it is good to be with Christ transfigured only upon a mountain with Moses and Elias, how good it will be to be with Christ glorified in heaven with all the saints! But observe, While Peter was for staying here, he forgot what need there was of the presence of Christ, and the preaching of his apostles, among the people. At this very time, the other disciples wanted them greatly, Mark 9:14. Note, When it is well with us, we are apt to be mindless of others, and in the fulness of our enjoyments to forget the necessities of our brethren; it was a weakness in Peter to prefer private communion with God before public usefulness. Paul is willing to abide in the flesh, rather than depart to the mountain of glory (though that be far better), when he sees it needful for the church, Philippians 1:24,25. Peter talked of making three distinct tabernacles for Moses, Elias, and Christ, which was not well-contrived; for such a perfect harmony there is between the law, the prophets, and the gospel, that one tabernacle will hold them all; they dwell together in unity. But whatever was incongruous in what he said, he may be excused, for they were all sore afraid; and he, for his part, wist not what to say (Mark 9:6), not knowing what would be the end thereof.

6. The voice that came from heaven, was an attestation of Christ's mediatorship, Mark 9:7. There was a cloud that overshadowed them, and was a shelter to them. Peter had talked of making tabernacles for Christ and his friends; but while he yet spoke, see how his project was superseded; this cloud was unto them instead of tabernacles for their shelter (Isaiah 4:5); while he spoke of his tabernacles, God created his tabernacle not made with hands. Now out of this cloud (which was but a shade to the excellent glory Peter speaks of, whence this voice came) it was said, This is my beloved Son, hear him. God owns him, and accepts him, as his beloved Son, and is ready to accept of us in him; we must then own and accept him as our beloved Saviour, and must give up ourselves to be ruled by him.

7. The vision, being designed only to introduce the voice, when that was delivered, disappeared (Mark 9:8); Suddenly when they had looked round about, as men amazed to see where they were, all was gone, they saw no man any more. Elias and Moses were vanished out of sight, and Jesus only remained with them, and he not transfigured, but as he used to be. Note, Christ doth not leave the soul, when extraordinary joys and comforts leave it. Though more sensible and ravishing communications may be withdrawn, Christ's disciples have, and shall have, his ordinary presence with them always, even to the end of the world, and that is it we must depend upon. Let us thank God for daily bread and not expect a continual feast on this side of heaven.

8. We have here the discourse between Christ and his disciples, as they came down from the mount.

(1.) He charged them to keep this matter very private, till he was risen from the dead, which would complete the proof of his divine mission, and then this must be produced with the rest of the evidence, Mark 9:9. And besides, he, being now in a state of humiliation, would have nothing publicly taken notice of, that might be seen disagreeable to such a state; for to that he would in every thing accommodate himself. This enjoining of silence to the disciples, would likewise be of use to them, to prevent their boasting of the intimacy they were admitted to, that they might not be puffed up with the abundance of the revelations. It is a mortification to a man, to be tied up from telling of his advancements, and may help to hide pride from him.

(2.) The disciples were at a loss what the rising from the dead should mean; they could not form any notion of the Messiah's dying (Luke 18:34), and therefore were willing to think that the rising he speaks of, was figurative, his rising from his present mean and low estate to the dignity and dominion they were in expectation of. But if so, here is another thing that embarrasses them (Mark 9:11); Why say the Scribes, that before the appearing of the Messiah in his glory, according to the order settled in the prophecies of the Old Testament, Elias must first come? But Elias was gone, and Moses too. Now that which raised this difficulty, was, the scribes taught them to expect the person of Elias, whereas the prophecy intended one in the spirit and power of Elias. Note, The misunderstanding of scripture is a great prejudice to the entertainment of truth.

(3.) Christ gave them a key to the prophecy concerning Elias (Mark 9:12,13); "It is indeed prophesied that Elias will come, and will restore all things, and set them to rights; and (though you will not understand it) it is also prophesied of the Son of man, that he must suffer many things, and be set at nought, must be a reproach of men, and despised of the people: and though the scribes do not tell you so, the scriptures do, and you have as much reason to expect that as the other, and should not make so strange of it; but as to Elias, I tell you he is come; and if you consider a little, you will understand whom I mean, it is one to whom they have done whatsoever they listed;" which was very applicable to the ill usage they had given John Baptist. Many of the ancients, and the Popish writers generally, think, that besides the coming of John Baptist in the spirit of Elias, himself in his own person is to be expected, with Enoch, before the second appearance of Christ, wherein the prophecy of Malachi will have a more full accomplishment than it had in John Baptist. But it is groundless fancy; the true Elias, as well as the true Messiah promised, is come, and we are to look for no other. These words as it is written of him, refer not to their doing to him whatever they listed (that comes in a parenthesis), but only to his coming. He is come, and hath been, and done, according as was written of him.

Study of MARK 8:27-9:1

And Jesus went out, and His disciples, into the towns of Caesarea Philippi: and by the way He asked His disciples, saying unto them, Whom do men say that I am? 28. And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29. And He saith unto them, But whom say ye that I am? And Peter answereth and saith unto Him, Thou art the Christ. 30. And He charged them that they should tell no man of Him. 31. And He began to teach them, that the Son of Man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32. And He spake that saying openly. And Peter took Him, and began to rebuke Him. 33. But when He had turned about and looked on His disciples, He rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34. And when He had called the people unto Him with His disciples also, He said unto them, Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me. 35. For whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the gospel’s, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37. Or what shall a man give in exchange for his soul? 38. Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when He cometh in the glory of His Father with the holy angels. IX. 1. And He said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. (Mark 8:27-9:1.)

Our Lord led His disciples away from familiar ground into the comparative seclusion of the country round Caesarea Philippi, in order to tell them plainly of His death. He knew how terrible the announcement would be, and He desired to make it in some quiet spot, where there would be collectedness and leisure to let it sink into their minds. His consummate wisdom and perfect tenderness are equally and beautifully shown in His manner of disclosing the truth which would try their faithfulness and fortitude. From the beginning He had given hints, gradually increasing in clearness; and now the time had come for full disclosure. What a journey that was! He, with the heavy secret filling His thoughts; they, dimly aware of something absorbing Him, in which they had no part. And at last, ‘in the way,’ as if moved by some sudden impulse—like that which we all know, leading us to speak out abruptly what we have long waited to say—He gives them a share in the burden of His thought. But, even then, note how He leads up to it by degrees. This passage has the announcement of the Cross as its centre, prepared for, on the one hand, by a question, and followed, on the other, by a warning that His followers must travel the same road.
I. Note the preparation for the announcement of the Cross (verses 27-30). Why did Christ begin by asking about the popular judgment of His personality? Apparently in order to bring clearly home to the disciples that, as far as the masses were concerned, His work and theirs had failed, and had, for net result, total misconception. Who that had the faintest glimmer of what He was could suppose that the stern, fiery spirits of Elijah or John had come to life again in Him? The second question, ‘But whom say ye that I am?’ with its sharp transition, is meant to force home the conviction of the gulf between His disciples and the whole nation. He would have them feel their isolation, and face the fact that they stood alone in their faith; and He would test them whether, knowing that they did stand alone, they had courage and tenacity to re-assert it. The unpopularity of a belief drives away cowards, and draws the brave and true. If none else believed in Him, that was an additional reason for loving hearts to cleave to Him; and those only truly know and love Him who are ready to stand by Him, if they stand alone— Athanasius contra mundum. Mark, too, that this is the all-important question for every man. Our own individual ‘thought’ of Him determines our whole worth and fate.
Mark gives Peter’s confession in a lower key, as it were, than Matthew does, omitting the full-toned clause, ‘The Son of the living God.’ This is not because Mark has a lower conception than his brother Evangelist, for the first words of this Gospel announce that it is ‘the Gospel of Jesus, the Messiah, the Son of God.’ And, as he has identified the two conceptions at the outset, he must, in all fairness, be supposed to consider that the one implies the other, and to include both here. But possibly there is truth in the observation that the omission is one of a number of instances in which this Gospel passes lightly over the exalted side of Christ’s nature, in accordance with its purpose of setting Him forth rather as the Servant than as the Lord. It is not meant that that exalted side was absent from Mark’s thoughts, but that his design led him rather to emphasise the other. Matthew’s is the Gospel of the King; Mark’s, of the Worker.
The omission of Christ’s eulogium on Peter has often been pointed out as an interesting corroboration of the tradition that he was Mark’s source; and perhaps the failure to record the praise, and the carefulness to tell the subsequent rebuke, reveal the humble-hearted ‘elder’ into whom the self-confident young Apostle had grown. Flesh delights to recall praise; faith and self-knowledge find more profit in remembering errors forgiven and rebukes deserved, and in their severity, most loving. How did these questions and their answers serve as introduction to the announcement of the Cross? In several ways. They brought clearly before the disciples the hard fact of Christ’s rejection by the popular voice, and defined their own position as sharply antagonistic. If His claims were thus unanimously tossed aside, a collision must come. A rejected Messiah could not fail to be, sooner or later, a slain Messiah. Then clear, firm faith in His Messiahship was needed to enable them to stand the ordeal to which the announcement, and, still more, its fulfilment, would subject them. A suffering Messiah might be a rude shock to all their dreams; but a suffering Jesus, who was not Messiah, would have been the end of their discipleship. Again, the significance and worth of the Cross could only be understood when seen in the light of that great confession. Even as now, we must believe that He who died was the Son of the living God before we can see what that Death was and did. An imperfect conception of who Jesus is takes the meaning and the power out of all His life, but, most of all, impoverishes the infinite preciousness of His Death.
The charge of silence contrasts singularly with the former employment of the Apostles as heralds of Jesus. The silence was partly punitive and partly prudential. It was punitive, inasmuch as the people had already had abundantly the proclamation of His gospel, and had cast it away. It was in accordance with the solemn law of God’s retributive justice that offers rejected should be withdrawn; and from them that had not, even that which they had should be taken away. Christ never bids His servants be silent until men have refused to hear their speech. The silence enjoined was also prudential, in order to avoid hastening on the inevitable collision; not because Christ desired escape, but because He would first fulfil His day.
II. We have here the announcement of the Cross (verses 31-33). There had been many hints before this; for Christ saw the end from the beginning, however far back in the depths of time or eternity we place that beginning. We do not sufficiently realise that His Death was before Him, all through His days, as the great purpose for which He had come. If the anticipation of sorrow is the multiplication of sorrow, even when there is hope of escaping it, how much must His have been multiplied, and bitterness been diffused through all His life, by that foresight, so clear and constant, of the certain end! How much more gracious and wonderful His quick sympathy, His patient self forgetfulness, His unwearied toil, show against that dark background! Mark here the solemn necessity. Why ‘must’ He suffer? Not because of the enmity of the three sets of rejecters. He recognises no necessity which is imposed by hostile human power. The cords which bind this sacrifice to the horns of the altar were not spun by men’s hands. The great ‘must’ which ruled His life was a cable of two strands— obedience to the Father, and love to men. These haled Him to the Cross, and fastened Him there. He would save; therefore He ‘must’ die. The same ‘must’ stretches beyond death. Resurrection is a part of His whole work; and, without it, His Death has no power, but falls into the undistinguished mass of human mortality. Bewildered as the disciples were, that assurance of resurrection had little present force, but even then would faintly hint at some comfort and blessed mystery. What was to them a nebulous hope is to us a sun of certitude and cheer, ‘Christ that died’ is no gospel until you go on to say, ‘Yea, rather, that is risen again.’
Peter’s rash ‘rebuke,’ like most of his appearances in the Gospel, is strangely compounded of warm-hearted, impulsive love and presumptuous self-confidence. No doubt, the praise which he had just received had turned his head, not very steady in these early days at its best, and the dignity which had been promised him would seem to him to be sadly overclouded by the prospect opened in Christ’s forecast. But he was not thinking of himself; and when he said, ‘This shall not be unto Thee,’ probably he meant to suggest that they would all draw the sword to defend their Master. Mark’s use of the word ‘rebuke,’ which is also Matthew’s, seems to imply that he found fault with Christ. For what? Probably for not trusting to His followers’ arms, or for letting Himself become a victim to the ‘must,’ which Peter thought of as depending only on the power of the ecclesiastics in Jerusalem. He blames Christ for not hoisting the flag of a revolt.
This blind love was the nearest approach to sympathy which Christ received; and it was repugnant to Him, so as to draw the sharpest words from Him that He ever spoke to a loving heart. In his eagerness, Peter had taken Jesus on one side to whisper his suggestion; but Christ will have all hear His rejection of the counsel. Therefore He ‘turned about,’ facing the rest of the group, and by the act putting Peter behind Him, and spoke aloud the stern words. Not thus was He wont to repel ignorant love, nor to tell out faults in public; but the act witnessed to the recoil of His fixed spirit from the temptation which addressed His natural human shrinking from death, as well as to His desire that once for all, every dream of resistance by force should be shattered. He hears in Peter’s voice the tone of that other voice, which, in the wilderness, had suggested the same temptation to escape the Cross and win the crown by worshipping the Devil; and he puts the meaning of His instinctive gesture into the same words in which he had rejected that earlier seducing suggestion. Jesus was a man, and ‘the things that be of men’ found a response in His sinless nature. It shrank from pain and the Cross with innocent and inevitable shrinking. Does not the very severity of the rebuke testify to its having set some chords vibrating in His soul? Note that it may be the work of ‘Satan’ to appeal to ‘the things that be of men,’ however innocent, if by so doing obedience to God’s will is hindered. Note, too, that a Simon may be ‘Peter’ at one moment, and ‘Satan’ at the next.
III. We have here the announcement of the Cross as the law for the disciples too (verses 34-38). Christ’s followers must follow, but men can choose whether they will be His followers or not. So the ‘must’ is changed into ‘let him,’ and the ‘if any man will’ is put in the forefront. The conditions are fixed, but the choice as to accepting the position is free. A wider circle hears the terms of discipleship than heard the announcement of Christ’s own sufferings. The terms are for all and for us. The law is stated in verse 34, and then a series of reasons for it, and motives for accepting it, follow.
The law for every disciple is self-denial and taking up his cross. How present His own Cross must have been to Christ’s vision, since the thought is introduced here, though He had not spoken of it, in foretelling His own death! It is not Christ’s Cross that we have to take up. His sufferings stand alone, incapable of repetition and needing none; but each follower has his own. To slay the life of self is always pain, and there is no discipleship without crucifying ‘the old man.’ Taking up my cross does not merely mean meekly accepting God-sent or men-inflicted sorrows, but persistently carrying on the special form of self-denial which my special type of character requires. It will include these other meanings, but it goes deeper than they. Such self-immolation is the same thing as following Christ; for, with all the infinite difference between His Cross and ours, they are both crosses, and on the one hand there is no real discipleship without self-denial, and on the other there is no full self-denial without discipleship.
The first of the reasons for the law, in verse 35, is a paradox, and a truth with two sides. To wish to save life is to lose it; to lose it for Christ’s sake is to save it. Both are true, even without taking the future into account. The life of self is death; the death of the lower self is the life of the true self. The man who lives absorbed in the miserable care for his own well-being is dead to all which makes life noble, sweet, and real. Flagrant vice is not needed to kill the real life. Clean, respectable selfishness does the work effectually. The deadly gas is invisible, and has no smell. But while all selfishness is fatal, it is self-surrender and sacrifice, ‘for My sake and the gospel’s,’ which is life-giving. Heroism, generous self-devotion without love to Christ, is noble, but falls short of discipleship, and may even aggravate the sin of the man who exhibits it, because it shows what treasures he could lay at Christ’s feet, if he would. It is only self-denial made sweet by reference to Him that leads to life. Who is this who thus demands that He should be the motive for which men shall ‘hate’ their own lives, and calmly assumes power to reward such sacrifice with a better life? The paradox is true, if we include a reference to the future, which is usually taken to be its only meaning; but on that familiar thought we need not enlarge.
The ‘for’ of verse 36 seems to refer back to the law in verse 34, and the verse enforces the command by an appeal to self-interest, which, in the highest sense of the word, dictates self-sacrifice. The men who live for self are dead, as Christ has been saying. Suppose their self-living had been ‘successful’ to the highest point, what would be the good of all the world to a dead man? ‘Shrouds have no pockets.’ He makes a poor bargain who sells his soul for the world. A man gets rich, and in the process drops generous impulses, affections, interest in noble things, perhaps principle and religion. He has shrivelled and hardened into a mere fragment of himself; and so, when success comes, he cannot much enjoy it, and was happier, poor and sympathetic and enthusiastic and generous, than he is now, rich and dwindled. He who loses himself in gaining the world does not win it, but is mastered by it. This motive, too, like the preceding, has a double application—to the facts of life here, when they are seen in their deepest reality, and to the solemn future.
To that future our Lord passes, as His last reason for the command and motive for obeying it, in verse 38. One great hindrance to out-and-out discipleship is fear of what the world will say. Hence come compromises and weak compliance on the part of disciples too timid to stand alone, or too sensitive to face a sarcasm and a smile. A wholesome contempt for the world’s cackle is needed for following Christ. The geese on the common hiss at the passer-by who goes steadily through the flock. How grave and awful is that irony, if we may call it so, which casts the retribution in the mould of the sin! The judge shall be ‘ashamed’ of such unworthy disciples—shall blush to own such as His. May we venture to put stress on the fact that He does not say that He will reject them? They who were ashamed of Him were secret and imperfect disciples. Perhaps, though He be ashamed of them, though they have brought Him no credit, He will not wholly turn from them.
How marvellous the transition from the prediction of the Cross to this of the Throne! The Son of Man must suffer many things, and the same Son of Man shall come, attended by hosts of spirits who own Him for their King, and surrounded by the uncreated blaze of the glory of God in which He sits throned as His native abode. We do not know Jesus unless we know Him as the crucified Sacrifice for the world’s sins, and as the exalted Judge of the world’s deeds.
He adds a weighty word of enigmatical meaning, lest any should think that He was speaking only of some far-off judgment. The destruction of Jerusalem seems to be the event intended, which was, in fact, the beginning of retribution for Israel, and the starting-point of a more conspicuous manifestation of the kingdom of God. It was, therefore, a kind of rehearsal, or picture in little, of that coming and ultimate great day of the Lord, and was meant to be a ‘sign’ that it should surely come.