mh_parser/vol_split/41 - Mark/Chapter 9.xml

<div2 id="Mark.x" n="x" next="Mark.xi" prev="Mark.ix" progress="41.23%" title="Chapter IX">
<h2 id="Mark.x-p0.1">M A R K.</h2>
<h3 id="Mark.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="Mark.x-p1">In this chapter, we have, I. Christ's
transfiguration upon the mount, <scripRef id="Mark.x-p1.1" osisRef="Bible:Mark.10.1-Mark.10.13" parsed="|Mark|10|1|10|13" passage="Mk 10:1-13">ver.
1-13</scripRef>. II. His casting the devil out of a child, when the
disciples could not do it, <scripRef id="Mark.x-p1.2" osisRef="Bible:Mark.10.14-Mark.10.29" parsed="|Mark|10|14|10|29" passage="Mk 10:14-29">ver.
14-29</scripRef>. III. His prediction of his own sufferings and
death, <scripRef id="Mark.x-p1.3" osisRef="Bible:Mark.10.30-Mark.10.32" parsed="|Mark|10|30|10|32" passage="Mk 10:30-32">ver. 30-32</scripRef>. IV.
The check he gave to his disciples for disputing who should be
greatest (<scripRef id="Mark.x-p1.4" osisRef="Bible:Mark.10.33-Mark.10.37" parsed="|Mark|10|33|10|37" passage="Mk 10:33-37">ver. 33-37</scripRef>);
and to John for rebuking one who cast out devils in Christ's name,
and did not follow with them, <scripRef id="Mark.x-p1.5" osisRef="Bible:Mark.10.38-Mark.10.41" parsed="|Mark|10|38|10|41" passage="Mk 10:38-41">ver.
38-41</scripRef>. V. Christ's discourse with his disciples of the
danger of offending one of his little ones (<scripRef id="Mark.x-p1.6" osisRef="Bible:Mark.10.42" parsed="|Mark|10|42|0|0" passage="Mk 10:42">ver. 42</scripRef>), and of indulging that in ourselves,
which is an offence and an occasion of sin to us (<scripRef id="Mark.x-p1.7" osisRef="Bible:Mark.10.43-Mark.10.50" parsed="|Mark|10|43|10|50" passage="Mk 10:43-50">ver. 43-50</scripRef>), most of which
passages we had before, <scripRef id="Mark.x-p1.8" osisRef="Bible:Matt.17.1-Matt.18.35" parsed="|Matt|17|1|18|35" passage="Mt 17:1-18:35">Matt.
xvii. and xviii.</scripRef></p>
<scripCom id="Mark.x-p1.9" osisRef="Bible:Mark.9" parsed="|Mark|9|0|0|0" passage="Mr 9" type="Commentary"/>
<scripCom id="Mark.x-p1.10" osisRef="Bible:Mark.9.1-Mark.9.13" parsed="|Mark|9|1|9|13" passage="Mr 9:1-13" type="Commentary"/><div class="Commentary" id="Bible:Mark.9.1-Mark.9.13">
<h4 id="Mark.x-p1.11">The Transfiguration.</h4>
<p class="passage" id="Mark.x-p2">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 <i>with him</i> 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.</p>
<p class="indent" id="Mark.x-p3">Here is, I. A prediction of Christ's
kingdom now near approaching, <scripRef id="Mark.x-p3.1" osisRef="Bible:Mark.9.1" parsed="|Mark|9|1|0|0" passage="Mk 9:1"><i>v.</i>
1</scripRef>. That which is foretold, is, 1. That the <i>kingdom of
God</i> would <i>come,</i> and would come so as to be <i>seen:</i>
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 <i>with power,</i> so as to make
its own way, and bear down the opposition that was given to it. It
came <i>with power,</i> 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 <i>present were
alive;</i> There are some <i>standing here, that shall not taste of
death,</i> till they <i>see</i> it; this speaks the same with
<scripRef id="Mark.x-p3.2" osisRef="Bible:Matt.24.34" parsed="|Matt|24|34|0|0" passage="Mt 24:34">Matt. xxiv. 34</scripRef>, This
<i>generation shall not pass, till all these things be
fulfilled.</i> 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.</p>
<p class="indent" id="Mark.x-p4">II. A specimen of that kingdom in the
transfiguration of Christ, <i>six days</i> 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 <i>offence of the
cross.</i></p>
<p class="indent" id="Mark.x-p5">1. It was on the top of a <i>high
mountain,</i> 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, <i>Tabor and Hermon shall rejoice in thy name,</i>
<scripRef id="Mark.x-p5.1" osisRef="Bible:Ps.89.12" parsed="|Ps|89|12|0|0" passage="Ps 89:12">Ps. lxxxix. 12</scripRef>. 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.</p>
<p class="indent" id="Mark.x-p6">2. The witnesses of it were Peter, James,
and John; these were the <i>three</i> that were to <i>bear record
on earth,</i> answering to Moses, Elias, and the <i>voice from
heaven,</i> 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 <i>near to
Christ,</i> 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 (<scripRef id="Mark.x-p6.1" osisRef="Bible:John.1.14" parsed="|John|1|14|0|0" passage="Joh 1:14">John i. 14</scripRef>); <i>We saw his glory:</i>
and so did Peter, <scripRef id="Mark.x-p6.2" osisRef="Bible:2Pet.1.16-2Pet.1.18" parsed="|2Pet|1|16|1|18" passage="2Pe 1:16-18">2 Pet. i.
16-18</scripRef>.</p>
<p class="indent" id="Mark.x-p7">3. The manner of it; <i>He was transfigured
before them;</i> 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
<i>before them;</i> the change, it is probable, was <i>gradual,</i>
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 (<scripRef id="Mark.x-p7.1" osisRef="Bible:1John.1.1" parsed="|1John|1|1|0|0" passage="1Jo 1:1">1 John i.
1</scripRef>), when he speaks of the <i>word of life,</i> as that
which they had <i>seen with their eyes, and looked upon.</i> His
<i>raiment became shining;</i> so that, though probably, it was
sad-coloured, if not black, yet it was now <i>exceeding white as
snow,</i> beyond what the fuller's art could do toward whitening
it.</p>
<p class="indent" id="Mark.x-p8">4. His companions in this glory were Moses
and Elias (<scripRef id="Mark.x-p8.1" osisRef="Bible:Mark.9.4" parsed="|Mark|9|4|0|0" passage="Mk 9:4"><i>v.</i> 4</scripRef>); They
appeared <i>talking with him,</i> not to <i>teach</i> him, but to
<i>testify</i> to him, and to be <i>taught</i> 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
<i>first shall be last, and the last first,</i> that is, all one in
Christ.</p>
<p class="indent" id="Mark.x-p9">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; <i>He said, Master, it is good for
us to be here,</i> <scripRef id="Mark.x-p9.1" osisRef="Bible:Mark.9.5" parsed="|Mark|9|5|0|0" passage="Mk 9:5"><i>v.</i>
5</scripRef>. 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, "<i>Lord, it
is good to be here,</i> it is good <i>for us</i> to be here; here
<i>let us make tabernacles;</i> let this be our rest for ever."
Note, Gracious souls reckon it <i>good to be</i> in communion with
Christ, good to be near him, good to be <i>in the mount</i> 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, <scripRef id="Mark.x-p9.2" osisRef="Bible:Mark.9.14" parsed="|Mark|9|14|0|0" passage="Mk 9:14"><i>v.</i> 14</scripRef>. Note, When it is well with us,
we are apt to be mindless of others, and in the fulness of our
<i>enjoyments</i> to forget the <i>necessities</i> of our brethren;
it was a weakness in Peter to prefer private communion with God
before public usefulness. Paul is willing to <i>abide in the
flesh,</i> rather than depart to the mountain of glory (though that
be far better), when he sees it needful for the church, <scripRef id="Mark.x-p9.3" osisRef="Bible:Phil.1.24-Phil.1.25" parsed="|Phil|1|24|1|25" passage="Php 1:24,25">Phil. i. 24, 25</scripRef>. 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
<i>sore afraid;</i> and he, for his part, <i>wist not what to
say</i> (<scripRef id="Mark.x-p9.4" osisRef="Bible:Mark.9.6" parsed="|Mark|9|6|0|0" passage="Mk 9:6"><i>v.</i> 6</scripRef>), not
knowing what would be the end thereof.</p>
<p class="indent" id="Mark.x-p10">6. The voice that came from heaven, was an
attestation of Christ's mediatorship, <scripRef id="Mark.x-p10.1" osisRef="Bible:Mark.9.7" parsed="|Mark|9|7|0|0" passage="Mk 9:7"><i>v.</i> 7</scripRef>. <i>There was a cloud that
overshadowed them,</i> and was a shelter to them. Peter had talked
of making tabernacles for Christ and his friends; but <i>while he
yet spoke,</i> see how his project was superseded; this cloud was
unto them instead of tabernacles for their shelter (<scripRef id="Mark.x-p10.2" osisRef="Bible:Isa.4.5" parsed="|Isa|4|5|0|0" passage="Isa 4:5">Isa. iv. 5</scripRef>); while he <i>spoke</i> of
his tabernacles, God created his tabernacle <i>not made with
hands.</i> Now out of this cloud (which was but a shade to <i>the
excellent glory</i> Peter speaks of, whence <i>this voice</i> came)
it was said, <i>This is my beloved Son, hear him.</i> 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.</p>
<p class="indent" id="Mark.x-p11">7. The vision, being designed only to
introduce the voice, when that was delivered, disappeared
(<scripRef id="Mark.x-p11.1" osisRef="Bible:Mark.9.8" parsed="|Mark|9|8|0|0" passage="Mk 9:8"><i>v.</i> 8</scripRef>); <i>Suddenly
when they had looked round about,</i> as men amazed to see where
they were, all was gone, <i>they saw no man any more.</i> 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 <i>daily bread</i>
and not expect a continual feast on this side of heaven.</p>
<p class="indent" id="Mark.x-p12">8. We have here the discourse between
Christ and his disciples, as they came down from the mount.</p>
<p class="indent" id="Mark.x-p13">(1.) He charged them to keep this matter
very private, till he was <i>risen from the dead,</i> which would
complete the proof of his divine mission, and then this must be
produced with the rest of the evidence, <scripRef id="Mark.x-p13.1" osisRef="Bible:Mark.9.9" parsed="|Mark|9|9|0|0" passage="Mk 9:9"><i>v.</i> 9</scripRef>. 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 <i>puffed up</i> with the <i>abundance of the
revelations.</i> It is a mortification to a man, to be tied up from
telling of his advancements, and may help to hide pride from
him.</p>
<p class="indent" id="Mark.x-p14">(2.) The disciples were at a loss what the
<i>rising from the dead</i> should mean; they could not form any
notion of the Messiah's dying (<scripRef id="Mark.x-p14.1" osisRef="Bible:Luke.18.34" parsed="|Luke|18|34|0|0" passage="Lu 18:34">Luke
xviii. 34</scripRef>), and therefore were willing to think that the
<i>rising</i> 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 (<scripRef id="Mark.x-p14.2" osisRef="Bible:Mark.9.11" parsed="|Mark|9|11|0|0" passage="Mk 9:11"><i>v.</i>
11</scripRef>); <i>Why say the Scribes,</i> that before the
appearing of the Messiah in his glory, according to the order
settled in the prophecies of the Old Testament, <i>Elias must first
come?</i> 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 <i>in the spirit and
power of Elias.</i> Note, The misunderstanding of scripture is a
great prejudice to the entertainment of truth.</p>
<p class="indent" id="Mark.x-p15">(3.) Christ gave them a key to the prophecy
concerning Elias (<scripRef id="Mark.x-p15.1" osisRef="Bible:Mark.9.12-Mark.9.13" parsed="|Mark|9|12|9|13" passage="Mk 9:12,13"><i>v.</i> 12,
13</scripRef>); "It is indeed prophesied that Elias will come, and
will <i>restore all things,</i> and set them to rights; and (though
you will not understand it) it is also prophesied of the <i>Son of
man,</i> that he must <i>suffer many things,</i> and be <i>set at
nought,</i> must be a reproach of men, and despised of the people:
and though the scribes do not tell you so, the <i>scriptures</i>
do, and you have as much reason to expect that as the other, and
should not <i>make so strange</i> of it; but as to Elias, I tell
you <i>he is come;</i> and if you consider a little, you will
understand whom I mean, it is one to whom they have <i>done
whatsoever they listed;</i>" 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 <i>no other.</i> These words <i>as it
is</i> written of him, refer not to their <i>doing to him whatever
they listed</i> (that comes in a parenthesis), but only to his
coming. He is come, and hath been, and done, according as was
<i>written of him.</i></p>
</div><scripCom id="Mark.x-p15.2" osisRef="Bible:Mark.9.14-Mark.9.29" parsed="|Mark|9|14|9|29" passage="Mr 9:14-29" type="Commentary"/><div class="Commentary" id="Bible:Mark.9.14-Mark.9.29">
<h4 id="Mark.x-p15.3">The Expulsion of an Evil
Spirit.</h4>
<p class="passage" id="Mark.x-p16">14 And when he came to <i>his</i> 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 <i>him</i> 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 <i>are</i> 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, <i>Thou</i> dumb and deaf spirit,
I charge thee, come out of him, and enter no more into him.  
26 And <i>the spirit</i> 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.</p>
<p class="indent" id="Mark.x-p17">We have here the story of Christ casting
the devil out of a child, somewhat more fully related than it was
in <scripRef id="Mark.x-p17.1" osisRef="Bible:Matt.17.14" parsed="|Matt|17|14|0|0" passage="Mt 17:14">Matt. xvii. 14</scripRef>, &amp;c.
Observe here,</p>
<p class="indent" id="Mark.x-p18">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 <i>great humility,</i>
<scripRef id="Mark.x-p18.1" osisRef="Bible:Mark.9.14" parsed="|Mark|9|14|0|0" passage="Mk 9:14"><i>v.</i> 14</scripRef>. 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 <i>found the
scribes questioning with them,</i> 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 <i>un</i>welcome to
the scribes. But particular notice is taken of its being very
surprising to the people, who perhaps were ready to say, <i>As for
this Jesus, we wot not what is become of him;</i> but when <i>they
beheld him</i> coming to them again, they were <i>greatly
amazed</i> (some copies add, <b><i>kai
exephobethesan</i></b>—<i>and they were afraid</i>); and
<i>running to him</i> (some copies for
<b><i>prostrechontes</i></b>, read
<b><i>proschairontes</i></b>—<i>congratulating</i> 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 <i>amazed,
greatly amazed,</i> when they beheld him? Probably, there might
remain something unusual in his countenance; as Moses's <i>face
shone</i> when he came down from the mount, which made the people
<i>afraid to come nigh him,</i> <scripRef id="Mark.x-p18.2" osisRef="Bible:Exod.34.40" parsed="|Exod|34|40|0|0" passage="Ex 34:40">Exod.
xxxiv. 30</scripRef>. So perhaps did Christ's face, in some
measure; at least, instead of seeming <i>fatigued,</i> there
appeared a wonderful briskness and sprightliness in his looks,
which <i>amazed</i> them.</p>
<p class="indent" id="Mark.x-p19">II. The case which perplexed the disciples,
brought before him. He asked the scribes, who, he knew, were always
<i>vexatious</i> to his disciples, and <i>teazing</i> them upon
every occasion, "<i>What question ye with them?</i> 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, <scripRef id="Mark.x-p19.1" osisRef="Bible:Mark.9.17-Mark.9.18" parsed="|Mark|9|17|9|18" passage="Mk 9:17,18"><i>v.</i> 17, 18</scripRef>.
1. His child is possessed with a <i>dumb spirit;</i> he has the
falling-sickness, and in his fits <i>is speechless;</i> his case is
very sad, for, wheresoever the fit takes him, the spirit
<i>tears</i> 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, <i>he foams</i> at his mouth, and
<i>gnashes with his teeth,</i> as one in pain and great misery; and
though the fits go off presently, yet they leave him so weak, that
he <i>pines away,</i> is worn to a skeleton; his flesh is
<i>dried</i> away; so the word signifies, <scripRef id="Mark.x-p19.2" osisRef="Bible:Ps.102.3-Ps.102.5" parsed="|Ps|102|3|102|5" passage="Ps 102:3-5">Ps. cii. 3-5</scripRef>. This was a constant
affliction to a tender father. 2. The disciples cannot give him any
relief; "I <i>desired they would cast him out,</i> as they had done
many, and they would willingly have done it, but <i>they could
not;</i> and therefore thou couldest never have come in better
time; <i>Master, I have brought him to thee.</i>"</p>
<p class="indent" id="Mark.x-p20">III. The rebuke he gave to them all
(<scripRef id="Mark.x-p20.1" osisRef="Bible:Mark.9.19" parsed="|Mark|9|19|0|0" passage="Mk 9:19"><i>v.</i> 19</scripRef>); <i>O
faithless generation, how long shall I be with you? How long shall
I suffer you?</i> 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 <i>fast</i> and <i>pray,</i> 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 <i>faithless generation,</i> and speaks as one weary of
<i>being with them,</i> and of <i>bearing with</i> 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
<i>faithless</i> people, and suffer them?"</p>
<p class="indent" id="Mark.x-p21">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; <i>The spirit straightway tore him,
boiled within him, troubled him</i> (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
<i>fell</i> on the <i>ground, and wallowed foaming.</i> We may put
another construction upon it—that the devil raged, and had so much
the greater wrath, because he <i>knew</i> that <i>his time was
short,</i> <scripRef id="Mark.x-p21.1" osisRef="Bible:Rev.7.12" parsed="|Rev|7|12|0|0" passage="Re 7:12">Rev. vii. 12</scripRef>.
Christ asked, <i>How long since this came to him?</i> And, it
seems, the disease was of long standing; it came to him <i>of a
child</i> (<scripRef id="Mark.x-p21.2" osisRef="Bible:Mark.9.21" parsed="|Mark|9|21|0|0" passage="Mk 9:21"><i>v.</i> 21</scripRef>),
which made the case the more sad, and the cure more difficult. We
are all by nature <i>children of disobedience,</i> and in such the
evil spirit <i>works,</i> and has done so from our childhood; for
<i>foolishness is bound in the heart of a child,</i> and nothing
but the mighty grace of Christ can cast it out.</p>
<p class="indent" id="Mark.x-p22">V. The pressing instances which the father
of the child makes with Christ for a cure (<scripRef id="Mark.x-p22.1" osisRef="Bible:Mark.9.22" parsed="|Mark|9|22|0|0" passage="Mk 9:22"><i>v.</i> 22</scripRef>); <i>Ofttimes it hath cast him
into the fire, and into the waters, to destroy him.</i> Note, The
devil aims at the ruin of those in whom he rules and works, and
<i>seeks whom he may devour.</i> But, <i>if thou canst do any
thing, have compassion on us, and help us.</i> The leper was
confident of Christ's power, but put an <i>if</i> upon his will
(<scripRef id="Mark.x-p22.2" osisRef="Bible:Matt.8.2" parsed="|Matt|8|2|0|0" passage="Mt 8:2">Matt. viii. 2</scripRef>); <i>If thou
wilt, thou canst.</i> This poor man referred himself to his
good-will, but put an <i>if</i> upon his power, because his
disciples, who cast out devils <i>in his name,</i> had been
non-plussed in this case. Thus Christ suffers in his honour by the
difficulties and follies of his disciples.</p>
<p class="indent" id="Mark.x-p23">VI. The answer Christ gave to his address
(<scripRef id="Mark.x-p23.1" osisRef="Bible:Mark.9.23" parsed="|Mark|9|23|0|0" passage="Mk 9:23"><i>v.</i> 23</scripRef>); <i>If thou
canst believe, all things are possible to him that believeth.</i>
Here, 1. He tacitly checks the weakness of his faith. The sufferer
put it upon Christ's power, <i>If thou canst do any thing,</i> 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; <i>If thou
canst believe.</i> 2. He graciously encourages the strength of his
desire; "<i>All things are possible,</i> will appear possible,
<i>to him that believes</i> 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. <i>Canst thou
believe?</i> 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. <i>If
thou canst believe,</i> 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.</p>
<p class="indent" id="Mark.x-p24">VII. The <i>profession of faith</i> which
the poor man made hereupon (<scripRef id="Mark.x-p24.1" osisRef="Bible:Mark.9.24" parsed="|Mark|9|24|0|0" passage="Mk 9:24"><i>v.</i>
24</scripRef>); He cried out, "<i>Lord, I believe;</i> I am fully
persuaded both of thy power and of thy pity; my cure shall not be
prevented by the want of faith; <i>Lord, I believe.</i>" 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;
<i>Help thou my unbelief.</i> Note, 1. Even those who through grace
can say, <i>Lord, I believe,</i> 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 <i>help</i> them against it, <i>and his
grace</i> shall be <i>sufficient for them. "Help mine unbelief,</i>
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."</p>
<p class="indent" id="Mark.x-p25">VIII. The cure of the child, and the
conquest of this raging devil in the child. Christ <i>saw the
people come running together,</i> expecting to see the issue of
this trial of skill, and therefore kept them in suspense no longer,
but <i>rebuked the foul spirit;</i> the <i>unclean spirit,</i> so
it should be rendered, as in other places. Observe, 1. What the
charge was which Christ gave to this unclean spirit; "<i>Thou dumb
and deaf spirit,</i> that makest the poor child dumb and deaf, but
shalt thyself be made to <i>hear</i> thy doom, and not be able to
<i>say</i> any thing against it, <i>come out of him</i>
immediately, and <i>enter no more into him.</i> 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 <i>go out
himself,</i> and yet recover possession; but if Christ <i>cast</i>
him out, he will <i>keep</i> him out. 2. How the unclean spirit
took it; he grew yet more outrageous, he <i>cried,</i> and <i>rent
him sore,</i> gave him such a twitch at parting, that he was <i>as
one dead;</i> 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. <i>Many said, He is dead.</i> 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 (<scripRef id="Mark.x-p25.1" osisRef="Bible:Mark.9.27" parsed="|Mark|9|27|0|0" passage="Mk 9:27"><i>v.</i> 27</scripRef>); <i>Jesus took him by
the hand,</i> <b><i>kratesas</i></b>—<i>took fast hold of him,</i>
and strongly bore him up, and he arose and recovered, and all was
well.</p>
<p class="indent" id="Mark.x-p26">IX. The reason he gave to the disciples why
they could not cast out this devil. They <i>enquired</i> of him
privately <i>why they could not,</i> that wherein they were
defective might be made up another time, and they might not again
be thus publicly shamed; and he told them (<scripRef id="Mark.x-p26.1" osisRef="Bible:Mark.9.29" parsed="|Mark|9|29|0|0" passage="Mk 9:29"><i>v.</i> 29</scripRef>), <i>This kind can come forth by
nothing but prayer and fasting.</i> 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
<i>from a child,</i> and that strengthened his interest, and
confirmed his hold. When <i>vicious habits</i> are rooted by long
usage, and begin to plead prescription, like chronical diseases
that are <i>hardly cured.</i> <i>Can the Æthiopian change his
skin?</i> 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 <i>prayer and fasting.</i></p>
</div><scripCom id="Mark.x-p26.2" osisRef="Bible:Mark.9.30-Mark.9.40" parsed="|Mark|9|30|9|40" passage="Mr 9:30-40" type="Commentary"/><div class="Commentary" id="Bible:Mark.9.30-Mark.9.40">
<h4 id="Mark.x-p26.3">The Apostles Reproved.</h4>
<p class="passage" id="Mark.x-p27">30 And they departed thence, and passed through
Galilee; and he would not that any man should know <i>it.</i>
  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 <i>should be</i> the greatest.
  35 And he sat down, and called the twelve, and saith unto
them, If any man desire to be first, <i>the same</i> 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.</p>
<p class="indent" id="Mark.x-p28">Here, I. Christ foretels his own
approaching sufferings. He <i>passed through Galilee</i> with more
expedition than usual, and <i>would not that any man should know of
it</i> (<scripRef id="Mark.x-p28.1" osisRef="Bible:Mark.9.30" parsed="|Mark|9|30|0|0" passage="Mk 9:30"><i>v.</i> 30</scripRef>);
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,
<scripRef id="Mark.x-p28.2" osisRef="Bible:Mark.9.31" parsed="|Mark|9|31|0|0" passage="Mk 9:31"><i>v.</i> 31</scripRef>. He said to
them, <i>The Son of man is delivered</i> by the determinate council
and fore-knowledge of God <i>into the hands of men</i> (<scripRef id="Mark.x-p28.3" osisRef="Bible:Mark.9.31" parsed="|Mark|9|31|0|0" passage="Mk 9:31"><i>v.</i> 31</scripRef>), and <i>they shall kill
him.</i> He had been delivered into the hands of devils, and they
had worried him, it had not been so strange; but that <i>men,</i>
who have <i>reason,</i> and should have <i>love,</i> that they
should be thus spiteful to the <i>Son of man,</i> 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
<i>understood not that saying,</i> <scripRef id="Mark.x-p28.4" osisRef="Bible:Mark.9.32" parsed="|Mark|9|32|0|0" passage="Mk 9:32"><i>v.</i> 32</scripRef>. 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 <i>afraid to ask him;</i> 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.</p>
<p class="indent" id="Mark.x-p29">II. He rebukes his disciples for magnifying
themselves. When he came to Capernaum, he privately asked his
disciples what it was they <i>disputed among themselves by the
way,</i> <scripRef id="Mark.x-p29.1" osisRef="Bible:Mark.9.33" parsed="|Mark|9|33|0|0" passage="Mk 9:33"><i>v.</i> 33</scripRef>. He
knew very well what the dispute was, but he would know it <i>from
them,</i> 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, <i>who should be the
greater,</i> <scripRef id="Mark.x-p29.2" osisRef="Bible:Mark.9.34" parsed="|Mark|9|34|0|0" passage="Mk 9:34"><i>v.</i> 34</scripRef>.
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 <i>humility</i> and <i>love,</i> than <i>desiring</i>
preferment in the world, and <i>disputing</i> 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.</p>
<p class="indent" id="Mark.x-p30">Now, (1.) They were willing to <i>cover
this fault</i> (<scripRef id="Mark.x-p30.1" osisRef="Bible:Mark.9.34" parsed="|Mark|9|34|0|0" passage="Mk 9:34"><i>v.</i>
34</scripRef>); they <i>held their peace.</i> As they would not
<i>ask</i> (<scripRef id="Mark.x-p30.2" osisRef="Bible:Mark.9.32" parsed="|Mark|9|32|0|0" passage="Mk 9:32"><i>v.</i> 32</scripRef>),
because they were ashamed to own their ignorance, so here they
would not <i>answer</i> because they were ashamed to own their
pride. (2.) He was willing to <i>amend this fault</i> in them, and
to bring them to a better temper; and therefore <i>sat down,</i>
that he might have a solemn and full discourse with them about this
matter; he <i>called the twelve to him,</i> 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; <i>If any man desire</i> and aim <i>to be first,</i> he
<i>shall be last;</i> he that exalteth himself, shall be abased,
and men's <i>pride</i> shall <i>bring them low.</i> [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; <i>If
any man desire to be first,</i> when he is so, he must be much the
more busy and serviceable to every body. <i>He that desires the
office of a bishop, desires a good work,</i> for he must, as St.
Paul did, labour the more abundantly, and make himself the
<i>servant of all.</i> [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; <i>He took a child in
his arms,</i> that had nothing of pride and ambition in it. "Look
you," saith he; "<i>whosoever shall receive</i> one like this
child, <i>receives me.</i> 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
<i>receiveth me, receiveth him that sent me,</i> and it shall be
placed to his account, and repaid with interest."</p>
<p class="indent" id="Mark.x-p31">III. He rebukes them for <i>vilifying all
but themselves;</i> 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,</p>
<p class="indent" id="Mark.x-p32">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.
<i>Master,</i> saith John, <i>we saw one casting out devils in thy
name, but he followeth not us,</i> <scripRef id="Mark.x-p32.1" osisRef="Bible:Mark.9.38" parsed="|Mark|9|38|0|0" passage="Mk 9:38"><i>v.</i> 38</scripRef>. (1.) It was strange that the one
who was not a professed disciple and follower of Christ, should yet
have power to <i>cast out devils,</i> in his name, for that seemed
to be peculiar to those whom he called, <scripRef id="Mark.x-p32.2" osisRef="Bible:Mark.6.7" parsed="|Mark|6|7|0|0" passage="Mk 6:7"><i>ch.</i> vi. 7</scripRef>. 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 <i>Spirit,</i> like the wind,
<i>blows where it listeth,</i> 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
<i>cast out devils</i> in the name of Christ, did not join himself
to the apostles, and follow Christ with them, but should continue
to act in <i>separation</i> 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 <i>forbade him</i>
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; "<i>My lord Moses, forbid
them</i> (<scripRef id="Mark.x-p32.3" osisRef="Bible:Num.11.28" parsed="|Num|11|28|0|0" passage="Nu 11:28">Num. xi. 28</scripRef>);
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 <i>with us,</i> and that those do nothing well, who do
not just as we do. But the <i>Lord knows them that are his,</i>
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.</p>
<p class="indent" id="Mark.x-p33">2. The rebuke he gave to them for this
(<scripRef id="Mark.x-p33.1" osisRef="Bible:Mark.9.39" parsed="|Mark|9|39|0|0" passage="Mk 9:39"><i>v.</i> 39</scripRef>); <i>Jesus
said, "Forbid him not,</i> nor any other that does likewise." This
was like the check Moses gave to Joshua; <i>Enviest thou for my
sake?</i> 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. <i>Casting out devils,</i> and so destroying
Satan's kingdom, doing this <i>in Christ's name,</i> 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 <i>follow not with us.</i> If Christ be
preached, Paul therein doth, and will rejoice, though he be
eclipsed by it, <scripRef id="Mark.x-p33.2" osisRef="Bible:Phil.1.18" parsed="|Phil|1|18|0|0" passage="Php 1:18">Phil. i.
18</scripRef>. 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 <i>in Christ's name cast out devils,</i> and yet in other
respects were <i>workers of iniquity;</i> but they did not <i>speak
evil of Christ.</i> (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. <i>He that is not against us is on
our part.</i> As to the great controversy between Christ an
Beelzebub, he had said, <i>He that is not with me is against
me,</i> <scripRef id="Mark.x-p33.3" osisRef="Bible:Matt.12.30" parsed="|Matt|12|30|0|0" passage="Mt 12:30">Matt. xii. 30</scripRef>. 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 <i>not with us,</i> we must reckon that though these differ
from us, they are not against us, and therefore are <i>on our
part,</i> and we must not be any hindrance to their usefulness.</p>
</div><scripCom id="Mark.x-p33.4" osisRef="Bible:Mark.9.41-Mark.9.50" parsed="|Mark|9|41|9|50" passage="Mr 9:41-50" type="Commentary"/><div class="Commentary" id="Bible:Mark.9.41-Mark.9.50">
<h4 id="Mark.x-p33.5">Pain to Be Preferred to Sin.</h4>
<p class="passage" id="Mark.x-p34">41 For whosoever shall give you a cup of water
to drink in my name, because ye belong to Christ, verily I say unto
you, he shall not lose his reward.   42 And whosoever shall
offend one of <i>these</i> little ones that believe in me, it is
better for him that a millstone were hanged about his neck, and he
were cast into the sea.   43 And if thy hand offend thee, cut
it off: it is better for thee to enter into life maimed, than
having two hands to go into hell, into the fire that never shall be
quenched:   44 Where their worm dieth not, and the fire is not
quenched.   45 And if thy foot offend thee, cut it off: it is
better for thee to enter halt into life, than having two feet to be
cast into hell, into the fire that never shall be quenched:  
46 Where their worm dieth not, and the fire is not quenched.  
47 And if thine eye offend thee, pluck it out: it is better for
thee to enter into the kingdom of God with one eye, than having two
eyes to be cast into hell fire:   48 Where their worm dieth
not, and the fire is not quenched.   49 For every one shall be
salted with fire, and every sacrifice shall be salted with salt.
  50 Salt <i>is</i> good: but if the salt have lost his
saltness, wherewith will ye season it? Have salt in yourselves, and
have peace one with another.</p>
<p class="indent" id="Mark.x-p35">Here, I. Christ promiseth a reward to all
those that are any way kind to his disciples (<scripRef id="Mark.x-p35.1" osisRef="Bible:Mark.9.41" parsed="|Mark|9|41|0|0" passage="Mk 9:41"><i>v.</i> 41</scripRef>); "<i>Whosoever shall give you a
cup of water,</i> when you need it, and will be a refreshment to
you, <i>because ye belong to Christ,</i> and are of his family,
<i>he shall not lose his reward.</i>" Note, 1. It is the honour and
happiness of Christians, that they <i>belong to Christ,</i> they
have joined themselves to him, and are owned by him; they wear his
livery and retainers to his family; nay, they are more nearly
related, they are <i>members of his body.</i> 2. They who belong to
Christ, may sometimes be reduced to such straits as to be glad of a
<i>cup of cold water.</i> 3. The relieving of Christ's poor in
their distresses, is a good deed, and will turn a good account; he
accepts it, and will reward it. 4. What kindness is done to
Christ's poor, must be done them <i>for his sake,</i> and
<i>because they belong to him;</i> for that is it that sanctifies
the kindness, and puts a value upon it in the sight of God. 5. This
is a reason why we must not discountenance and discourage those who
are serving the interests of Christ's kingdom, though they are not
in every thing of our mind and way. It comes in here as a reason
why those must not be hindered, that cast out devils in Christ's
name, though they did not follow him; for (as Dr. Hammond
paraphrases it) "It is not only the great eminent performances
which are done by you my constant attendants and disciples, that
are accepted by me, but every the least degree of sincere faith and
Christian performance, proportionable but to the expressing the
least kindness, as giving a cup of water to a disciple of mine for
being such, shall be accepted and rewarded." If Christ reckons
<i>kindness to us</i> services to <i>him,</i> we ought to reckon
<i>services to him</i> kindnesses to us, and to encourage them,
though done by those that follow not with us.</p>
<p class="indent" id="Mark.x-p36">II. He threatens those that <i>offend</i>
his <i>little ones,</i> that wilfully are the occasion of sin or
trouble to them, <scripRef id="Mark.x-p36.1" osisRef="Bible:Mark.9.42" parsed="|Mark|9|42|0|0" passage="Mk 9:42"><i>v.</i>
42</scripRef>. Whosoever shall grieve any true Christians, though
they be of the weakest, shall oppose their <i>entrance</i> into the
ways of God, or discourage and obstruct their <i>progress</i> in
those ways, shall either restrain them from doing good, or draw
them in to commit sin, it were <i>better for him that a millstone
were hanged about his neck, and he were cast into the sea:</i> his
punishment will be very great, and the death and ruin of his soul
more terrible than such a death and ruin of his body would be. See
<scripRef id="Mark.x-p36.2" osisRef="Bible:Matt.18.6" parsed="|Matt|18|6|0|0" passage="Mt 18:6">Matt. xviii. 6</scripRef>.</p>
<p class="indent" id="Mark.x-p37">III. He warns all his followers to take
heed of ruining their own souls. This charity must begin at home;
if we must take heed of doing any thing to hinder others from good,
and to occasion their sin, much more careful must we be to avoid
every thing that will take us off from our duty, or lead us to sin;
and that which doth so we must part with, though it be ever so dear
to us. This we had twice in Matthew, <scripRef id="Mark.x-p37.1" osisRef="Bible:Matt.5.29-Matt.5.30 Bible:Matt.18.8-Matt.18.9" parsed="|Matt|5|29|5|30;|Matt|18|8|18|9" passage="Mt 5:29,30,18:8,9"><i>ch.</i> v. 29, 30, and <i>ch.</i> xviii. 8,
9</scripRef>. It is here urged somewhat more largely and
pressingly; certainly this requires our serious regard, which is so
much insisted upon. Observe,</p>
<p class="indent" id="Mark.x-p38">1. The case supposed, that our own
<i>hand,</i> or <i>eye,</i> or <i>foot, offend us;</i> that the
impure <i>corruption</i> we indulge is as dear to us as an eye or a
hand, or that that which is to us as an eye or a hand, is become an
invisible <i>temptation</i> to sin, or <i>occasion</i> of it.
Suppose the beloved is become a sin, or the sin a beloved. Suppose
we cannot keep that which is dear to us, but it will be a snare and
a stumbling-block; suppose we must part with it, or part with
Christ and a good conscience.</p>
<p class="indent" id="Mark.x-p39">2. The duty prescribed in that case;
<i>Pluck out the eye, cut off the hand and foot,</i> mortify the
darling lust, kill it, crucify it, starve it, make no provision for
it. Let the idols that have been <i>delectable</i> things, be cast
away as <i>detestable</i> things; keep at a distance from that
which is a temptation, though ever so pleasing. It is necessary
that the part which is gangrened, should be taken off for the
preservation of the whole. <i>Immedicabile vulnus ense recidendum
est, ne pars sincera trahatur—The part that is incurably wounded
must be cut off, lest the parts that are sound be corrupted.</i> We
must put ourselves to pain, that we may not bring ourselves to
ruin; self must be denied, that it may not be destroyed.</p>
<p class="indent" id="Mark.x-p40">3. The necessity of doing this. The flesh
must be mortified, that we may <i>enter into life</i> (<scripRef id="Mark.x-p40.1" osisRef="Bible:Mark.9.43 Bible:Mark.9.45" parsed="|Mark|9|43|0|0;|Mark|9|45|0|0" passage="Mk 9:43,45"><i>v.</i> 43, 45</scripRef>), into the kingdom
of God, <scripRef id="Mark.x-p40.2" osisRef="Bible:Mark.9.47" parsed="|Mark|9|47|0|0" passage="Mk 9:47"><i>v.</i> 47</scripRef>.
Though, by abandoning sin, we may, for the present, feel ourselves
as if we were <i>halt</i> and <i>maimed</i> (it may seem to be a
force put upon ourselves, and may create us some uneasiness), yet
it is for <i>life;</i> and all that men have, they will give for
their lives: it is for a <i>kingdom,</i> the <i>kingdom of God,</i>
which we cannot otherwise obtain; these <i>halts</i> and
<i>maims</i> will be the <i>marks of the Lord Jesus,</i> will be in
that kingdom <i>scars of honour.</i></p>
<p class="indent" id="Mark.x-p41">4. The danger of not doing this. The matter
is brought to this issue, that either sin must die, or we must die.
If we will lay this <i>Delilah</i> in our bosom, it will betray us;
if we be <i>ruled</i> by sin, we shall inevitably be <i>ruined</i>
by it; if we must keep our <i>two hands,</i> and <i>two eyes,</i>
and <i>two feet,</i> we must with them be <i>cast into hell.</i>
Our Saviour often pressed our duty upon us, from the consideration
of the torments of hell, which we run ourselves into if we continue
in sin. With what an emphasis of terror are those words repeated
three times here, <i>Where their worm dieth not, and the fire is
not quenched!</i> The words are quoted from <scripRef id="Mark.x-p41.1" osisRef="Bible:Isa.66.24" parsed="|Isa|66|24|0|0" passage="Isa 66:24">Isa. lxvi. 24</scripRef>. (1.) The reflections and
reproaches of the sinner's own conscience are the <i>worm that
dieth not;</i> which will cleave to the damned soul as the worms do
to the dead body, and prey upon it, and never leave it till it is
quite devoured. <i>Son, remember,</i> will set this worm gnawing;
and how terrible will it bite that word (<scripRef id="Mark.x-p41.2" osisRef="Bible:Prov.5.12 Bible:Prov.5.23" parsed="|Prov|5|12|0|0;|Prov|5|23|0|0" passage="Pr 5:12,23">Prov. v. 12, 23</scripRef>), <i>How have I hated
instruction!</i> The soul that is food to this worm, dies not; and
the worm is bred in it, and one with it, and therefore neither doth
that die. Damned sinners will be to eternity accusing, condemning,
and upbraiding, themselves with their own follies, which, how much
soever they are now in love with them, will at the last <i>bite
like a serpent,</i> and <i>sting like an adder.</i> (2.) The wrath
of God fastening upon a guilty and polluted conscience, is the
<i>fire</i> that is <i>not quenched;</i> for it is the wrath of the
living God, the eternal God, into whose hands it is a fearful thing
to fall. There are no operations of the Spirit of grace upon the
souls of the damned sinners, and therefore there is nothing to
alter the nature of the fuel, which must remain for ever
combustible; nor is there any application of the merit of Christ to
them, and therefore there is nothing to appease or quench the
violence of the fire. Dr. Whitby shows that the eternity of the
torments of hell was not only the constant faith of the Christian
church, but had been so of the Jewish church. Josephus saith, The
Pharisees held that the souls of the wicked were to be <i>punished
with perpetual punishment;</i> and that there was appointed for
them <i>a perpetual prison.</i> And Philo saith, The punishment of
the wicked is <i>to live for ever dying,</i> and to be <i>for ever
in pains and griefs that never cease.</i></p>
<p class="indent" id="Mark.x-p42">The <scripRef id="Mark.x-p42.1" osisRef="Bible:Mark.9.49-Mark.9.50" parsed="|Mark|9|49|9|50" passage="Mk 9:49,50">two last
verses</scripRef> are somewhat difficult, and interpreters agree
not in the sense of them; <i>for every one</i> in general, or
rather every one <i>of them</i> that are cast into hell, shall be
<i>salted with fire, and every sacrifice shall be salted with
salt.</i> Therefore <i>have salt in yourselves.</i> [1.] It was
appointed by the law of Moses, that every sacrifice should be
<i>salted with salt,</i> not to <i>preserve</i> it (for it was to
be immediately consumed), but because it was the food of God's
table, and no flesh is eaten without salt; it was therefore
particularly required in the meat-offerings, <scripRef id="Mark.x-p42.2" osisRef="Bible:Lev.2.13" parsed="|Lev|2|13|0|0" passage="Le 2:13">Lev. ii. 13</scripRef>. [2.] The nature of man, being
<i>corrupt,</i> and as such being called <i>flesh</i> (<scripRef id="Mark.x-p42.3" osisRef="Bible:Gen.6.3 Bible:Ps.78.39" parsed="|Gen|6|3|0|0;|Ps|78|39|0|0" passage="Ge 6:3,Ps 78:39">Gen. vi. 3; Ps. lxxviii. 39</scripRef>),
some way or other must be <i>salted,</i> in order to its being a
sacrifice to God. The <i>salting</i> of fish (and I think of other
things) they call the <i>curing</i> of it. [3.] Our chief concern
is, to present ourselves <i>living sacrifices</i> to the grace of
God (<scripRef id="Mark.x-p42.4" osisRef="Bible:Rom.12.1" parsed="|Rom|12|1|0|0" passage="Ro 12:1">Rom. xii. 1</scripRef>), and, in
order to our acceptableness, we must be <i>salted with salt,</i>
our corrupt affections must be subdued and mortified, and we must
have in our souls a savour of grace. Thus the <i>offering up</i> or
<i>sacrificing</i> of the Gentiles is said to be <i>acceptable,
being sanctified by the Holy Ghost,</i> as the sacrifices were
<i>salted,</i> <scripRef id="Mark.x-p42.5" osisRef="Bible:Rom.15.16" parsed="|Rom|15|16|0|0" passage="Ro 15:16">Rom. xv. 16</scripRef>.
[4.] Those that have the salt of grace, must make it appear that
they have it; that they <i>have salt in themselves,</i> a living
principle of grace in their hearts, which works out all corrupt
dispositions, and every thing in the soul that tends to
<i>putrefaction,</i> and would <i>offend</i> our God, or our own
consciences, as unsavoury meat doth. Our <i>speech</i> must be
<i>always with grace seasoned with</i> this salt, that no
<i>corrupt communication</i> may <i>proceed out of our mouth,</i>
but we may loathe it as much as we would to put putrid meat into
our mouths. [5.] As this gracious salt will keep our own
consciences void of offence, so it will keep our conversation with
others so, that we may not offend any of Christ's little ones, but
may be <i>at peace one with another.</i> [6.] We must not only have
this salt of grace, but we must always retain the relish and savour
of it; for if this <i>salt lose its saltiness,</i> if a Christian
revolt from his Christianity, if he loses the savour of it, and be
no longer under the power and influence of it, what can recover
him, or <i>wherewith will ye season him?</i> This was said
<scripRef id="Mark.x-p42.6" osisRef="Bible:Matt.5.13" parsed="|Matt|5|13|0|0" passage="Mt 5:13">Matt. v. 13</scripRef>. [7.] Those that
present not themselves <i>living</i> sacrifices to God's grace,
shall be made for ever <i>dying</i> sacrifices to his justice, and
since they would not give honour to him, he will get him honour
upon them; they would not be <i>salted with the salt</i> of divine
grace, would not admit that to subdue their corrupt affections, no,
they would not submit to the operation, could not bear the
corrosives that were necessary to eat out the proud flesh, it was
to them like cutting off a hand, or plucking out an eye; and
therefore in hell they shall be <i>salted with fire;</i> coals of
fire shall be <i>scattered</i> upon them (<scripRef id="Mark.x-p42.7" osisRef="Bible:Ezek.10.2" parsed="|Ezek|10|2|0|0" passage="Eze 10:2">Ezek. x. 2</scripRef>), as salt upon the meat, and
<i>brimstone</i> (<scripRef id="Mark.x-p42.8" osisRef="Bible:Job.18.15" parsed="|Job|18|15|0|0" passage="Job 18:15">Job xviii.
15</scripRef>), as fire and brimstone were rained on Sodom; the
pleasures they have lived <i>in, shall eat their flesh, as it were
with fire,</i> <scripRef id="Mark.x-p42.9" osisRef="Bible:Jas.5.3" parsed="|Jas|5|3|0|0" passage="Jam 5:3">Jam. v. 3</scripRef>.
The pain of mortifying the flesh now is no more to be compared with
the punishment for not mortifying it, than <i>salting</i> with
<i>burning.</i> And since he had said, that the <i>fire</i> of hell
<i>shall not be quenched,</i> but it might be objected, that the
fuel will not last always, he here intimates, that by the power of
God it shall be made to last always; for those that are <i>cast
into hell,</i> will find the fire to have not only the
<i>corroding</i> quality of salt, but its <i>preserving</i>
quality; whence it is used to signify that which is <i>lasting:</i>
a covenant of <i>salt</i> is a <i>perpetual</i> covenant, and Lot's
wife being turned into a <i>pillar of salt,</i> made her a
remaining monument of divine vengeance. Now since this will
certainly be the doom of those that do not crucify the flesh with
its affections and lusts, let us, knowing this <i>terror of the
Lord,</i> be <i>persuaded</i> to do it.</p>
</div></div2>