Marcos 9

Bob Utley · Citado em PreceptAustin

Marcos 9

Utley points out "In a sense this refers to the restoration of the divine image in mankind, lost in the Fall of Gen. 3. Jesus enables us to become truly human, truly Christlike." (cf 2 Peter 1:4+) J

Marcos 9

Utley - The Gospels make a definite distinction between demon possession and physical illness. In this particular case there seems to be a blurring of this distinction. The symptoms described by the father and the implication of several Greek words in the text imply epilepsy, especially a grand mal seizure. This physical element was aggravated or instigated by demonic possession. (Mark 9 Commentary) Akin - There is an old hymn entitled Just When I Need Him Most.”....The disciples have a ways to go before they learn this lesson. A father with a suffering son, on the other hand, is about to plumb the depths of this marvelous truth Just when I need Him, Jesus is near, Just when I falter, just when I fear; Ready to help me, ready to cheer, Just when I need Him most. Refrain: Just when I need Him most, Just when I need Him most, Jesus is near to comfort and cheer, Just when I need Him most. Just when I need Him, Jesus is true, Never forsaking, all the way through; Giving for burdens pleasures anew, Just when I need Him most. Just when I need Him, Jesus is strong, Bearing my burdens all the day long; For all my sorrow giving a song, Just when I need Him most. Just when I need Him, He is my all, Answering when upon Him I call; Tenderly watching lest I should fall, Just when I need Him most. Lord (in Matthew 17:15)(2962)(kurios) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing, the same word used by the Syrophoenician woman in Mk 7:28. Teacher (1320) didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." Mute (216) (alalos from a = negative + laleo = speak) means speechless, unable to articulate, speak or talk. 3x in NT - Mk. 7:37; Mk. 9:17; Mk. 9:25. In Mark 9:17, 25, “dumb spirit” is a malignant spirit, dumb or silent through obstinacy or imposed by a higher power which is contrary to one’s usual character (see Mark 1:24, 34; 5:7), hence Christ says this type of demon is difficult to be cast out (Mark 9:29) James Smith - Handfuls of Purpose - THE DEVIL-POSSESSED SON Mark 9:17–29 On the platform of this narrative we see the characteristics of Heaven, earth, and hell. (1) Compassion and power; (2) Doubt and weakness; (3) Hate and misery. But the power of the compassionate Christ can overcome the weakness of His disciples and the work of the devil. We have here— I. Satanic Influence. The Lord Jesus Christ believed in personal wicked spirits. We think lightly of them, but He had to face them and overcome. This evil influence had— 1. AN EARLY BEGINNING. “Of a child” (v. 21). Being born in sin, the natural soil of the heart is at once favourable to the seeds of evil. The Psalmist says, “We go astray as soon as we be born” (Psa. 58:3), and we keep going astray like lost sheep until we are born again. 2. AN OVERPOWERING MASTERY. “He teareth him, and oft-times casteth him into the fire, and into the waters” (vv. 18, 22). He was simply led captive by this devil, having no power at all to resist him. His purpose was to kill and to destroy. Such is the power of sin. Has sin dominion (mastery) over you? Are you dominated by principles you know to be contrary to your conscience and your God? Are you under law or grace? (Rom. 6:14). 3. A FEARFUL EFFECT. Mark’s pen is graphic here. What a terrible catalogue of evils, “Teareth, foameth, gnasheth, pineth, wallowing, foaming, cast him into the fire, into the water, and rent him sore” (v. 20). Just one thing awanting, the awful “for ever,” to make his hell complete. Those under the power of the devil, if they escape the tearing, the gnashing, the wallowing, and fire in this life, will not escape in the next (Matt. 13:40–42; Rev. 20:15). II. Disciples’ Failure. “I spake to Thy disciples that they should cast him out, but they could not” (v. 18). Great things are expected from those who belong to Christ, and justly so (Phil. 4:13). Peter and John said to the lame man, “Look on us” (Acts 3:4). They knew what possibilities were within their reach through faith in the risen Saviour. They could not because of— 1. FAILURE IN FAITH. The Lord rebuked them with, “O faithless generation, all things are possible to him that believeth” (v. 23). Their lack of faith brought dishonour upon the Name of their Master. “Abraham was strong in faith, giving God the glory” (Rom. 4:20). Yes, strong faith glorifies God. Our unbelief is a stumbling-block in the way of others. “Have faith in God” (Mark 11:22). 2. FAILURE IN PRAYER. “This kind can come forth by nothing but by prayer and fasting” (v. 29). Prayer means communion with God; communion means power for service. Those who have only fixed times for prayer may be often caught napping in weakness and inability. The spirit of prayer is better than seasons of prayer. 3. FAILURE IN FASTING (v. 29). Prayer and fasting forms the two-edged sword that gets the victory. It is questionable if we really pray as we ought, unless we esteem it better than our daily food. If preaching and feasting would cast out devils, then there would be a general exodus. This overcoming power does not belong to us merely as disciples. There are many powerless disciples. This Christ-honouring authority can only abide with those who abide in fellowship with Him by continual prayer and hearty self-denial for His sake. This is one of the things that are hidden from the worldly-wise, but revealed to the humble, trustful babes. III. Christ’s Victory. The disciples having failed him, the young man’s father carried his request to Jesus Himself, saying, “If thou canst do anything, have compassion and help us.” If the followers of Christ have disappointed you, try the Lord Himself. Don’t be discouraged by the powerlessness of His professing people. He who wept over Jerusalem will compassionate your case Notice the order of deliverance— 1. THE INVITATION. “Bring him unto Me.” “Come unto Me, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11:28). Let there be an entire yielding up of ourselves in all our helplessness and misery into His hands. As a physician He had never failed. Is there anything tearing your heart and causing your life to pine away? Bring it to Him. Any wayward son possessed with a deaf and dumb spirit toward God and the things of eternity? “Bring him to Me,” says the Redeemer of men. 2. THE WORD OF POWER. Jesus said, “Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him” (v. 25). He speaks and it is done. He sent His Word and healed them. The deliverance was complete, the evil spirit must enter no more into him. In obeying His invitation we shall find His Word to be with power. He can separate between you and your sins. He can give us the victory over all our enemies. 3. THE UPLIFTING HAND. “Jesus took him by the hand, and lifted him up” (v. 27). When the veil is cast out we are lifted up into newness of life. Made a new creation by Christ Jesus. The Word and the hand of Christ work together for the salvation of those who flee to Him for refuge. The Word of grace, the hand of power, both moved by a heart of love. Mark 9:18 and whenever it seizes him, it slams him to the ground and he foams at the mouth, and grinds his teeth and stiffens out. I told Your disciples to cast it out, and they could not do it." Wuest And wherever it takes possession of him, it throws him into convulsions, and he foams, and grinds his teeth, and falls into a motionless stupor. And I spoke to your disciples that they should cast it out, and they did not have the power to do so. (Wuest) NET Mark 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they were not able to do so." NLT Mark 9:18 And whenever this spirit seizes him, it throws him violently to the ground. Then he foams at the mouth and grinds his teeth and becomes rigid. So I asked your disciples to cast out the evil spirit, but they couldn't do it." ESV Mark 9:18 And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able." NIV Mark 9:18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not." GNT Mark 9:18 καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. KJV Mark 9:18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. seizes him, it slams him to the ground, Mk 9:26 Mt 15:22 Lu 9:39 he foams at the mouth: As these symptoms accord very much with those of epileptic persons, some have ventured to assert that it was no real possession; but the evangelist expressly affirms that he had a "dumb spirit" which tare him, that our Lord charged him to "come out of him," etc. Mk 9:20 Jude 1:13 grinds his teeth: Job 16:9 Ps 112:10 Mt 8:12 Ac 7:54 and they: Mk 9:28,29 11:23 2Ki 4:29-31 Mt 17:16,19-21 Lu 9:40 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 17:15 “Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. 16 “I brought him to Your disciples, and they could not cure him.” Luke 9:39+ and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling (suntribo - crushing, breaking in pieces) him as it leaves. 40 “I begged Your disciples to cast it out, and they could not.” HORRIBLE EFFECTS OF DEMON POSSESSION And whenever it seizes (katalambano) him, it slams (rhegnumi) him to the ground and he foams at the mouth, and grinds (trizō) his teeth and stiffens out (xeraino). Mark has four horrific descriptions of this possessed boy to help give us an appreciation of the severity of the affliction and the desperation of the father - Mk 9:17-18, 20, 22, 26, the most striking descriptions of demon possession in the Scripture (Gadarene demoniac is close). Use your imagination at the pain this scene must have caused this father! This scene had apparently transpired before the 9 disciples and they were powerless to relief the boy's suffering. Whenever it seizes him refers to the unclean spirit. Whenever indicates the seizures could occur any place, any time and in verse 22 we see this is described as "often." Seizes is katalambano means to lay hold of to make one's own and is "the picture of seizing something and pulling it down. "The seizures prostrated the boy and were accompanied by his sudden screams (Luke 9:39)." (Hiebert) All four of the "action" verbs are present tense signifying continual action! Talk about stress on a father and the rest of the family! Mt 17:15 says he is "epileptic" (Mt 17:15ESV) but the Scripture describes these symptoms as produced by the demon and Jesus dealt with the case as being a case of demon possession. Do not think epilepsy is caused by demons today. As a medical doctor I can assure you it is not! Note the pronouns "it" referring to the demon and "he...his" referring to the boy himself. Stiffens (xeraino) was the verb used earlier by Mark to describe a "man was there (IN SYNAGOGUE) whose hand was withered (xeraino)." (Mk 3:1+). Grant Osborne - Demons possess people not because they wish they had a body but rather to torture and kill those who are made in God’s image. This is a central element in their war against God. The details (convulsions, foaming at the mouth, gnashing of teeth, paralytic rigidity) are descriptive of epileptic seizures. Yet the source of the epilepsy for Mark is demonic. Evil spirits often utilize human illness as part of their wicked repertoire. (Teach the Text - Mark) Swindoll - Earlier, we read of the “man from the tombs” in the region of the Gerasenes (Mk 5:1-20), who could be heard shrieking at all hours; this boy, however, had been rendered mute. The father described what could be mistaken for epilepsy, a condition often misunderstood during medieval times in Europe. But both Mark and Matthew recorded the underlying cause as demonic, not psychological or physiological (cf. Mt. 17:15, 18-19). In this case, modern medicine could not have helped. The father came to Jesus for help, but he found only His students. These disciples should have been able to help the boy; they had been given authority to cast out demons (Mark 3:15) and had successfully cast out demons in the past without Jesus present (Mk 6:13). Yet, in this case, they failed. .(See Insights on Mark Swindoll's Living Insights New Testament Commentary – Mark). I told Your disciples (mathetes) to cast it out (ekballo), and they could (ischuo) not do it." - “they did not have the strength.” Luke adds he begged the disciples (Lk 9:40+). The father says the disciples were absolutely not strong enough and/or did not have the resources to accomplish the objective.

Marcos 9

Utley on appeared - This term is used of angelic appearances in Luke 1:11 and Lk 22:43, and of Jesus in Luke 24:34. (Mark 9 Commentary) Robertson on Elijah and Moses - Matthew and Luke (REVERSE THE ORDER) have “Moses and Elijah.” Both, as a matter of fact were prophets and both dealt with law. Both had mysterious deaths. (Mark 9 Commentary) Hiebert - The verb appeared, occurring only here in Mark, is generally used of the sudden appearance of a heavenly form and implies the objective presence of the form. (Gospel of Mark - An Expositional Commentary) David

Marcos 9

Utley - This is a PERIPHRASTIC IMPERFECT, which implies a long conversation. Luke 9:31 says they were discussing Jesus’ departure (i.e. exodus) from Jerusalem. There is an amazing corollary between this passage and Exod. 24:12–18: (1) the time element of six days (v. 16); (2) the place, on a high mountain; (3) the presence of a cloud and God’s speaking from it (vv. 15–17); and (4) the mention of glory on Moses’ face and here Jesus’ face (v. 18; Exod. 34:29–30). (Mark 9 Commentary) Daniel Akin notes that "There are some remarkable parallels in this account of our Lord’s transfiguration and a visit to a mountain made by Moses recorded in Exodus 24 and 34. What happened to Moses in the early stages of redemptive history prefigured and anticipated a greater Moses, a greater Exodus and a greater salvation. Note the following: MOSES JESUS Moses goes with three named persons plus seventy of the elders up the mountain (Ex. 24:1, 9). Jesus takes three disciples up the mountain (Mark 9:2). Moses’ skin shines when he descends from the mountain after talking with God (Ex. 34:29). Jesus is transfigured and his clothes become radiantly white (Mark 9:2-3). God appears in veiled form in an overshadowing cloud (Ex. 23:15-16, 18). God appears in veiled form in an overshadowing cloud (Mark 9:7). A voice speaks from the cloud (Ex. 24:16). A voice speaks from the cloud (Mark 9:7). The people are afraid to come near Moses after he descends from the mountain (Ex. 35:30). The people are astonished when they see Jesus after he descends from the mountain (Mark 9:15). Related Resources: Why must Elijah return before the end times (Malachi 4:5-6)? | GotQuestions.org Was John the Baptist really Elijah reincarnated? | GotQuestions.org Mark 9:5 Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah." It is: Ex 33:17-23 Ps 62:2,3 84:10 Joh 14:8,9,21-23 Php 1:23 1Jn 3:2 Rev 22:3,4 Mark 9 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 17:4+ Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.” Luke 9:33+ And as these were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah”–not realizing wh at he was saying. THE SLEEPER'S SUGGESTION Peter said to Jesus, "Rabbi - Peter is never at a loss for words and despite being sternly rebuked in Mark 8:32,33, he proceeds to interrupt the conversation between Jesus, Moses, and Elijah blurting out “Rabbi, it is good for us to be here. Matthew's parallel has “Lord” and the Luke parallel has “Master.” On the basis of these three names

Marcos 9

Utley on good - What an awesome spiritual and physical experience this must have been; what a confirmation of the person of Jesus as the promised OT Messiah. (Mark 9 Commentary) Good (2570)(kalos) "There are two words for “good” in Greek, agathos which speaks of intrinsic goodness, and kalos (καλος) which speaks of goodness as it is seen from without. The word kalos (καλος) has also the idea of “beautiful.” It was used by the Greeks of anything so distinguished in form, excellence, goodness, usefulness, as to be pleasing. Hence, it can refer to anything which is handsome, useful, excellent, suitable, commendable, excellent in its nature and characteristics, and therefore well adapted to its ends. The latter is used here." (Wuest) Hiebert - Peter listened to the conversation. He had not been addressed, but impulsively he felt that the situation demanded a response from him. He replied to the occasion. Luke records that Peter spoke as Moses and Elijah were about to depart. Peter aimed to prolong the glorious experience by detaining the two heavenly visitors. He directed his suggestion to Jesus as at once the most exalted and most familiar of the three glorious personages. (Gospel of Mark - An Expositional Commentary) It would have been good for Peter if he had known the saying.... “Never pass up an opportunity to keep your mouth shut.” -- American proverb Let us make three tabernacles, one for You, and one for Moses, and one for Elijah - There is still something in Peter's exhortation that is calling for the Lord to bypass the Cross....we can just stay here! His thoughts are not totally ill-founded bor in Mk 9:1 Jesus had promised they would "see the kingdom of God." Peter misunderstood what this meant. Three tabernacles refers to the temporary shelters made of the branches of trees, such as the Israelites used during the Feast of Tabernacles/Booth/Sukkot..Notice that there is no record that Peter was addressed during this visit of Moses and Elijah. "Here is impetuous, unpredictable Peter, intruding himself into the conversation." (Wuest) Wuest on let us - The words “let us” do not mean “allow us.” The Greek construction is a hortatory subjunctive, exhorting others to join the one exhorting to do something in company with him. Peter said “Let us, Jesus, Peter, James, John make three tabernacles," (the word tabernacle being) from a word meaning “to cover.” The word here referred to a tent made of green boughs, skins, or other materials. Peter had in mind just a tent in which to find shelter, not the Tabernacle as it was set up in Israel in Old Testament times." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Tabernacles (dwellings, tents) (4633) skene) is a tent, booth, hut, tabernacle, any covered or shaded place. It was a place of shelter, freq. of temporary quarters in contrast to fixed abodes of solid construction. Skene is used in the Septuagint (Lxx) to translate the Hebrew noun mishkan (word study) which was the dwelling place of God. The verb from which mishkan is derived is shakan which gives rise to the term Shekinah (wikipedia), not found in the Bible but introduced in the Talmudic literature to describe the cloud of glory over the Holy of holies in the Tabernacle (and later the Temple), which was the visual manifestation of the presence of Jehovah (See on site discussion of the Shekinah glory cloud) Utley - This would have been a structure similar to the temporary thatch huts used during the Festival of Booths. The implication of Peter’s statement was that if the glorified OT visitors would stay a while, they could stay a while longer, too! (Mark 9 Commentary)

Marcos 9

Utley adds episkiazo "reflects the OT sense of the special cloud of YHWH’s presence providing shade (i.e. protection) and guidance to the people of God during the Wilderness Wandering period (i.e. 38 years). This cloud reappears three times related to Jesus: (1) at His conception Mary is overshadowed by the Spirit (cf. Luke 1:35+); (2) at His baptism Jesus is addressed by a voice from heaven (the cloud itself is not specifically mentioned, cf. Matt. 3:17+); and (3) at the Transfiguration a voice is heard (cf. Matt. 17:5+; Mark 9:7; Luke 9:34-35+). This term is used two other times in the NT, once in relation to Peter’s shadow falling on people and resulting in their healing (cf. Acts 5:15) and a compound form of the term (kataskiazo) in Heb. 9:5, referring to the Cherubim overshadowing the Mercy Seat on the Ark of the covenant. (Mark 9 Commentary) Utley on voice - This is either (1) related to YHWH speaking out of the cloud in the wilderness or (2) a “Bath Kol” (i.e. a voice from heaven [SEE VOICE OF GOD]), which was God’s way of revealing His will during the intertestamental period when there was no prophet (cf. Mark 1:11)....The rabbis called the heavenly voice a Bath Qol, which was the method of affirming God’s will during the interbiblical period when there was no prophet. This would have been a powerful divine affirmation to those familiar with rabbinical Judaism. (Mark 9 Commentary) This is My beloved Son, listen to Him! - As we have stated before the verb "Listen" (present imperative = keep on listening as the habitual practice of one's life) does not mean to just hear sound waves but to obey what one hears. That is what God the Father commanded the three disciples (and by extension all disciples of all ages - Are you "listening" to Jesus?) Notice the voice does not say Listen to Moses (and the Mosaic Law), but listen to the Son, "For the Law was given through Moses; grace and truth were realized through Jesus Christ." (John 1:17+) Matthew adds that "when the disciples heard this, they fell face down to the ground and were terrified." (Mt 17:6+) In a sense the Father's command to listen to Him was a rebuke to Peter who spoke before listening. You cannot listen and speak at the same time! In context what Peter and the other two disciples needed to hear was the conversation about His departure (His coming death). They needed to understand this truth. The command to listen to Jesus recalls the OT prophecy of the prophet like Moses, but greater than Moses, that is Jesus... “The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.....18‘I will raise up a prophet from among their countrymen like you (Moses), and I will put My words in his mouth, and he shall speak to them all that I command him. ‘It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him. (Deuteronomy 18:15, 18; 19+) Notice from this OT prophecy that one reason the Father wants us to listen to Jesus is because the Father has placed His own words in Jesus' mouth. And so when Jesus speaks, He speaks the words of God the Father (cf Jesus' always does the will of the Father - see Jn 5:19-20, Jn 5:30, 8:28) In John Jesus clearly explains why it is so important to listen to Him (to hear and heed)... “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. (John 5:24) Wiersbe on the Father's command "Listen to Him" - As wonderful as these experiences are, they are not the basis for a consistent Christian life. That can come only through the Word of God. Experiences come and go, but the Word remains. Our recollection of past experiences will fade, but God's Word never changes. The farther we get from these events, the less impact they make on our lives. That was why the Father said, "Hear Him!" and why Peter made this same emphasis on the Word in his report (2 Peter 1:12-21) (Ed comment: Compare especially 2 Pe 1:16-18 with 2 Peter 1:19+ - "we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts."). Our own personal "transfiguration" comes from inner renewal (Rom. 12:1-2), and that comes from the Word (2 Cor. 3:18+). (Borrow Be compassionate)

Marcos 9

Utley - The disciples did not understand the distinction between “the Second Coming” (8:38) and “the Resurrection” (9:9). The Jews of Jesus’ day expected only one coming of the Messiah into history and this coming was related to the military victory and supremacy of national Israel on a global scale. (Mark 9 Commentary) The failure of the disciples to understand what rising from the dead meant recalls similar passages in John's Gospel... Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It took forty-six years to build this temple, and will You raise it up in three days?” 21 But He was speaking of the temple of His body. 22 So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken. (John 2:19-22+) Mark 9:11 They asked Him, saying, "Why is it that the scribes say that Elijah must come first?" NET Mark 9:11 Then they asked him, "Why do the experts in the law say that Elijah must come first?" NLT Mark 9:11 Then they asked him, "Why do the teachers of religious law insist that Elijah must return before the Messiah comes? " ESV Mark 9:11 And they asked him, "Why do the scribes say that first Elijah must come?" NIV Mark 9:11 And they asked him, "Why do the teachers of the law say that Elijah must come first?" GNT Mark 9:11 καὶ ἐπηρώτων αὐτὸν λέγοντες, Ὅτι λέγουσιν οἱ γραμματεῖς ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον; KJV Mark 9:11 And they asked him, saying, Why say the scribes that Elias must first come? YLT Mark 9:11 And they were questioning him, saying, that the scribes say that Elijah it behoveth to come first. Mk 9:4 Mal 3:1 Mal 4:5 Mt 11:14 17:10,11 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 17:10+ And His disciples asked Him, “Why then do the scribes say that Elijah must come first?”

Marcos 9

Utley on Scribes - These were the culturally respected OT interpreters who explained the OT and how it applied to their day. In this time most of the scribes were Pharisees (ED: WHO BELIEVED IN A LITERAL RESURRECTION).. (Mark 9 Commentary) Their question is based on the OT prophecy in Malachi - “Behold, I am going to send My messenger, and he will clear the way before Me (THIS WORK DESCRIBED IN Isaiah 40:3-4). And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts.(Mal 3:1+) Malachi 4:5+ identified the "messenger" in the preceding passage... “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible Day of the LORD. COMMENT - This prophecy will not be fulfilled until the end of this age when either an "Elijah-like" figure or the literal Elijah returns. Most see this fulfillment as one of the two witnesses in Revelation 11:3ff. Hiebert comments that "The disciples had already recognized Jesus as the coming Messiah. How did the appearing of Elijah, whom they had just seen on the mount, accord with the scribal teaching?" (Gospel of Mark - An Expositional Commentary)

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Utley adds "The power comes from knowing Jesus and emulating His actions. Our loving response to others because we are followers of Jesus is a way to express our love for Him (cf. Mt 25:31–45).From Acts 19:13–16+ we know that Jewish exorcists used Jesus’ name, but with surprising results. From Matthew 7:21–23+ we know that it is the personal relationship with Christ that is crucial, not just the flippant or even repeated mentioning of the Name." (Mark 9 Commentary) Receives (1209)(dechomai = middle voice of a primary verb) means to to receive something offered or transmitted by another (Luke 2:28). To take something into one's hand and so to grasp (Luke 2:28, 22:17). To be receptive to someone (Mt 10:14, 40). To take a favorable attitude toward something (Mt 11:14). The idea is to "put out the welcome mat!" Hiebert - “They are to be ‘welcomed,’ not because they seem to be ‘great’ by worldly standards, but because they are Christ’s.” Such a kindly reception of even one of these young, insignificant disciples means that he “receiveth Me.” Me is emphatic by position, “Me he receives.” Christ regards the act as done to Himself. “As a servant loses his identity by serving others, he takes on the identity of his Master (cf Mk 10:45+).” (Gospel of Mark - An Expositional Commentary) And whoever receives (dechomai) Me does not receive (dechomai) Me, but Him Who sent (apostello) Me - He speaks of the Father Who sent Him. And as Jesus frequently does, here he affirms the exalted Father (play song and since you enjoyed that one play He is Exalted and take a moment to worship Him!). Hiebert - It terminates not with Christ but also involves reception of the heavenly Father, who sent Him and whose representative He is. There is a spiritual unity between the humble believer, Christ the sent one, and the Father who commissioned Him. (Gospel of Mark - An Expositional Commentary) Gilbrant - Having set the scene of trustfulness, submission, and dependence, as represented by this child, Jesus was able to teach His disciples concerning true greatness. The disciples were to identify with little children who have no pretentions about rank, prominence, position, or class. "Whosoever" leaves the promise of blessing open to anyone who will fulfill the requirements. "Receive" should be understood as a kindly welcome, a warm hospitable reception (Mk 6:11). The reception is to be of "one of such children." The child appearing before them was a representative of a class, a class of simple trusting individuals. "One" is in the emphatic position; to welcome just one, only one of these little ones, is to welcome Christ. This reduces it to the lowest case possible: only one, and a little one at that. This reception is to be done in Christ's name, as if it was Christ. Even though one be a child, if duly credentialed and delegated by his sender, he must be welcomed as if Jesus himself was the sender. To welcome graciously a dependent unassuming follower of Jesus is to welcome Jesus. There is also a further spiritual unity with the Father. Whoever welcomes Jesus by welcoming a little one also welcomes the Father. To welcome a humble believer is to welcome a representative of Christ; and to welcome Christ, the representative of the Father, is to welcome the Father. There is a mystical family relationship of the humble believer, his Saviour, and the Father. To treat a fellow believer with loving hospitality and consideration is, in the final analysis, an acceptance of God himself. In summary, instead of asking who is the greatest, the followers of Jesus should seek true greatness through loving concern for those who seem to be the least; the young, the weak, and the straying. (CBL-Mark) A Coat In His Name Whoever receives one of these little children in My name receives Me. —Mark 9:37 Today's Scripture: Mark 10:13-16 It was a bitterly cold morning at the inner-city church. Among the 130 or so worshipers, the pastor took special notice of Ken, a young boy who arrived for Sunday school wearing just a sleeveless T-shirt, jeans, and tennis shoes with no socks. After the worship service and a special luncheon, the pastor’s wife took the 6-year-old to the church’s clothing closet to pick out a coat. Then the pastor and his wife drove him and his older brother John home. As they got out, John said, “Thank you for giving my brother a coat.” The two boys became Sunday school regulars, and the pastor had a chance to visit with their mom and explain the gospel. Are there any children in our world who need help with some basic necessities—a coat, a meal, a ride home? We might be tempted to say the problem is too big—that we can’t help everyone, but that misses the point. Jesus placed great value on the life of a child. He said to His disciples, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mk. 10:14). He also told them, “Whoever receives one of these little children in My name receives Me” (9:37). A coat, a cup, a kind word. Given in Jesus’ name, these are the tools of true ministry. Are we using them? By: Dave Branon Help us, Lord, while we are living, To be faithful, kind, and true; Jesus, bless our humble giving So that others may find You. —Johnson We show our love for Christ by what we do with what we have. The Value Of A Child Whoever receives one of these little children in My name receives Me. —Mark 9:37 Today's Scripture: Mark 9:33-37 The young girl lived halfway around the world in war-ravaged Cambodia. She had been abandoned to the streets, destined to a life of much poverty and little love. That was before Paul and Linda Zwart heard about her and sought to adopt her. “We did a lot of praying,” Paul told a newspaper reporter. For more than 2 years, the Zwarts dedicated themselves to bringing this girl, whom they named Caitlin, to their home in Holland, Michigan. They filled out mountains of paperwork. They even took one hopeful trip to Cambodia in 1996, only to come back empty. But they kept praying. In late 1997, Paul took another trip, spending several frustrating weeks trying to gain custody of Caitlin. Finally, Linda got a phone call from Paul. He asked, “Guess who I have with me?” and his family erupted in cheers. Dad and daughter arrived home on Christmas Eve. Reaching out to needy children, Showing them our love and care, Is one way that God can use us To bring hope in their despair. —Sper Your biggest investment may be helping a little child. Help The Children Whoever receives one of these little children in My name receives Me. — Mark 9:37 Today's Scripture: Psalm 82:1-8 Eat your beans! There are children in this world who’d give anything to have those!” What child hasn’t heard that kind of speech coming from parents who love them enough to encourage good nutrition? Actually, millions of children have never heard that line—children who wouldn’t recognize a good meal if they saw one, who live on the streets instead of in a house, who’ll never see the inside of a school. According to one estimate, 100 million children worldwide have no mom or dad to give them a meal and a place to call home. These kids are outcasts and treated as trash to be discarded. This sobering fact should cause us to take a different approach. If we have the comforts that a good job and a modern society offer through God’s graciousness, we should not cite examples of starving children as a way to get our kids to eat. We should try to help the starving children instead. The hurting children of the world need two things: First, the gospel of Jesus, who told us that in helping them we would be doing His work (Mk. 9:37). And second, they need the hope that comes from someone who cares enough to feed, clothe, and shelter them. Reaching out to needy children, Showing them our love and care, Is one way that God can use us To bring hope to their despair. —Sper Give hope to a child—share the love of Christ. Take The Time - Whoever receives one of these little children in My name receives Me. --Mark 9:37 A legend is told about a rabbi from a small Jewish town. The people had gathered in the synagogue on the eve of Yom Kippur (Day of Atonement), but when the time came for the most important service of the Jewish year to begin, the rabbi was nowhere to be found. During the delay, a young mother went home to check on her little daughter, whom she had left sleeping. To her surprise, she saw the rabbi sitting quietly in a chair, holding the child in his arms. He had been walking by her home on the way to the synagogue when he heard the infant crying and stopped to help. He held the little one until she fell asleep. There's a lesson for us in this rabbi's example and in Jesus' love for people (Mt. 9:18-26). In our hectic and busy lives, we tend to get so caught up with our own concerns that we lose our sense of compassion for others. We must take time to observe and respond to individuals--whether they are little children, parents, or older believers. How good to be an instrument Of grace that He can use At any time, in any place, However He may choose! --Guirey Great occasions for service come seldom--little ones surround us daily. Mark 9:38 John said to Him, "Teacher, we saw someone casting out demons in Your name, and we tried to prevent him because he was not following us." NET Mark 9:38 John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us." NLT Mark 9:38 John said to Jesus, "Teacher, we saw someone using your name to cast out demons, but we told him to stop because he wasn't in our group." ESV Mark 9:38 John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." NIV Mark 9:38 "Teacher," said John, "we saw a man driving out demons in your name and we told him to stop, because he was not one of us." GNT Mark 9:38 Ἔφη αὐτῷ ὁ Ἰωάννης, Διδάσκαλε, εἴδομέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια καὶ ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν. KJV Mark 9:38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. YLT Mark 9:38 And John did answer him, saying, 'Teacher, we saw a certain one in thy name casting out demons, who doth not follow us, and we forbade him, because he doth not follow us.' ASV Mark 9:38 John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us. CSB Mark 9:38 John said to Him, "Teacher, we saw someone driving out demons in Your name, and we tried to stop him because he wasn't following us." NKJ Mark 9:38 Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us." NRS Mark 9:38 John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." Teacher: Nu 11:26-29 Lu 9:49,50 11:19 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Luke 9:49+ John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” THE IRONIC COMPLAINT OF A MISGUIDED DISCIPLE John said to Him, "Teacher (didaskalos), we saw someone casting out demons (daimonion) in Your name - Casting out implies that the man was effective in his efforts and the present tense indicates it was more than one successful "exorcism." The phrase “in Your Name,” speaks of the authority of the Name of Jesus to expel them. The Name per se was not the power. The power was God's power. It was Jesus' power. It was power God allowed to be manifest through this man because he relied totally on Jesus' power (probably also even praying further showing his humility and complete dependence), not his own inadequate fleshly power. Hiebert - this passage clearly shows “how powerfully the word and work of Jesus had awakened in individuals even beyond the circle of His constant followers a higher power, which even performed miracles.” (Gospel of Mark - An Expositional Commentary) Casting out (throwing, send, driving) (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). To throw out of an area or object, throw out, jettison (Mt 21:39 Acts 27:18). Frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). Used of casting or throwing unbelievers into outer darkness (hell). In Luke 6:22 ekballo means to scorn one's name ("cast it out" so to speak). Mark 1:12 "Immediately the Spirit impelled Him (Jesus) to go out into the wilderness."Uses in Mark - Mk. 1:34; Mk. 1:39; Mk. 1:43; Mk. 3:15; Mk. 3:22; Mk. 3:23; Mk. 5:40; Mk. 6:13; Mk. 7:26; Mk. 9:18; Mk. 9:28; Mk. 9:38; Mk. 9:47; Mk. 11:15; Mk. 12:8; Mk. 16:9; Mk. 16:17; And we tried to prevent him - NLT = "we told him to stop" Tried to prevent suggests they were unable to prevent it. Prevent (forbid, hinder) (2967)(koluo from kólos = docked, lopped, clipped, kolazo = curtail) means to cut off, to cut short, to weaken and generally to hinder, to prevent, to check, to restrain or to forbid by word or act. The idea is to cause something not to happen. Koluo can describe the keeping back of something from someone (Acts 10:47 referring to the Holy Spirit ).To hinder means to make slow or difficult the progress of something by interfering in some way with the activity or progress thereof. In short koluo means to make it difficult for someone to do something or for something to happen. Because - Term of explanation. What are the disciples explaining? Why they tried to prevent him! Answer: He was not one of us. And by extension he is not a "follower" of Jesus. John is judging his heart and his motives. He was not following us - Think about their complaint. What had they themselves just recently (talk about "bad memory!") been unable to do for the boy with the deaf and mute spirit? The utter irony is they themselves could not cast it out, but here we have a man successfully casting out demons and doing it in Jesus' Name. Following is typically a verb used to describe one acting as a disciple of the one they are following. So here the thought is that this person (in the perverted thinking of John) was not a follower of the disciples (Mk 1:17,18+ = first call in Mark, cf Mt 4:19, 20,22+) and thus not a follower of Jesus. That is not sound logic as Jesus explains in the next passage. Following (190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Akoloutheo is a technical term in Hebrew and Greek for the reactions and relationships of a disciple to his teacher. The essence of Christianity in fact lies in the words "to follow Jesus." When we walk with Him, He promised we would never walk in darkness! (Jn 8:12). He is our Lamp wherever we walk, always walking with us, His Spirit within us enabling us to "Walk by the Spirit." (Gal 5:16) Paul expressed walking after Jesus as being His imitator (1 Cor 11:1) When He says go, I go. When He says stop, I stop. His sheep know His voice and follow Him (Jn 10:27) Sadly , some declined to follow (Mt 19:21-23). Akoloutheo in Mark - Mk. 1:18; Mk. 2:14; Mk. 2:15; Mk. 3:7; Mk. 5:24; Mk. 6:1; Mk. 8:34; Mk. 9:38; Mk. 10:21; Mk. 10:28; Mk. 10:32; Mk. 10:52; Mk. 11:9; Mk. 14:13; Mk. 14:54; Mk. 15:41; Swete says: “This is the only remark attributed by the Synoptists specifically to St. John, … and it creates an impression of candour and conscientiousness not unworthy of the future theologian. His words are a response to the teaching just received. He and one or more of the other disciples, probably during their recent journey through northern Galilee, had prohibited a non-disciple from using the Master’s Name for the purpose of exorcising demoniacs. Ought they rather have welcomed Him as a brother? The words, ‘He does not follow with us,’ are a frank confession of jealousy for the honor of the Apostolate. In the light of the Lord’s words, the action had begun to wear a different aspect to the mind of John.” Garland quotes - Harry Fledderman, “The Discipleship Discourse (Mark 9:33–50),” CBQ 43 (1981): 66, notes that Mark is not interested in any details about the strange exorcist who is simply identified as a “certain one.” Mark cares only about the disciples’ reaction and Jesus’ correction of their attitude. He comments: “Like the dispute about greatness the episode of the strange exorcist reflects an attitude of the disciples that leads to conflict. In both cases Jesus intervenes. The disciples’ exclusivism is rejected, as was their self-seeking.” (NIVAC-Mark) Gilbrant - Jesus' teaching concerning the power of His name and the spiritual unity of true disciples prompted John to ask concerning an unauthorized disciple who was casting out demons. Several things must have come to John's mind; this man was not one of the Twelve who had received authority to cast out demons (Matthew 10:8), he was probably not even a member of the Seventy who had been commissioned (Luke 10:1), further he refused to cease his activities when the disciples endeavored to restrain him. Mark 9:38 "Oh," said a woman to me the other day, "do you belong to us?" "Well," said I, "who are 'us?' That is a new denomination to me. I belong to Him." I like the Augustinian Creed: "A whole Christ for my salvation, whole Bible for my study, the whole church for my fellowship, and the whole world for my parish, that I may be a true catholic and not a sectarian." - Rev. Charles Inglis, in {Record of Christian Work} Mark 9:39 But Jesus said, "Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me. NET Mark 9:39 But Jesus said, "Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. NLT Mark 9:39 "Don't stop him!" Jesus said. "No one who performs a miracle in my name will soon be able to speak evil of me. ESV Mark 9:39 But Jesus said, "Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. NIV Mark 9:39 "Do not stop him," Jesus said. "No one who does a miracle in my name can in the next moment say anything bad about me, GNT Mark 9:39 ὁ δὲ Ἰησοῦς εἶπεν, Μὴ κωλύετε αὐτόν. οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί με· KJV Mark 9:39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. YLT Mark 9:39 And Jesus said, 'Forbid him not, for there is no one who shall do a mighty work in my name, and shall be able readily to speak evil of me: ASV Mark 9:39 But Jesus said, Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. CSB Mark 9:39 "Don't stop him," said Jesus, "because there is no one who will perform a miracle in My name who can soon afterward speak evil of Me. NKJ Mark 9:39 But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. NRS Mark 9:39 But Jesus said, "Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Do not hinder him: Mk 10:13,14 Mt 13:28,29 Php 1:18 for there is no one: Mt 7:22,23 Ac 19:13-16 1Co 9:27 13:1,2 be able soon afterward: 1Co 12:3 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Luke 9:50+ But Jesus said to him, “Do not hinder him; for he who is not against you is for you.” But Term of contrast. Jesus reverses the direction so to speak and counters John's faulty assessment of another man's heart. We all need to hear and heed Jesus' wisdom, for we all have a tendency in our fallen flesh to "judge" others, even other believers because they are not doing it exactly the way we are doing it (teaching, preaching, witnessing, etc, etc). We are not the judge of their hearts nor the authenticity of their ministry. This is not saying we are not to be discerning, but there is a distinction between discerning and judging. Jesus said, "Do not hinder him (present imperative with a negative) - Means stop hindering them or don't begin hindering them. Hinder (forbid) (2967) see above on koluo for - Term of explanation. Jesus explains why they are not hinder this man. There is no one who will perform a miracle in My name - Casting out a demon is performing a miracle. Doing it in My Name is under the authority and for the glory and honor of Jesus. Miracle (1411)(dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. All uses in Mark - Mk. 5:30; Mk. 6:2; Mk. 6:5; Mk. 6:14; Mk. 9:1; Mk. 9:39; Mk. 12:24; Mk. 13:25; Mk. 13:26; Mk. 14:62 And be able (dunamai) soon afterward (tachu) to speak evil (kakologeo) of Me - Since he was a legitimate follower of Jesus, this man would proclaim the truth about Him. Notice here that the idea is also introduced that one can be a "follower" of Jesus even though not physically following Him. We disciples today are thankful for the example of this man who was not physically following Jesus, but was following Him in his heart, for he is in a sense a prototype "disciple" for we who are Jesus' disciples and follow Him even though He is not physically present! Swete “The sincerity of the speaker, saves him from censure: the Lord merely corrects the error. He does not say ‘Receive him,’ for the man’s motive did not appear; but the attitude of His disciples towards such an one should have at least been neutral.… Whatever his intention, the man is for the time practically committed to a course of action which at least cannot be unfriendly.” Expositors says: “Use of Christ’s name in exorcism incompatible with hostile or unappreciative thought and speech of Him.” Speak evil (2551)(kakologeo from kakos = evil + lego = to speak) means literally to speak evil of, to curse (e.g., of parents in Mt 15:4, Mk 7:10). Kakologeo means tio use unjustified and abusive language against someone. Kakologeo is used in Mark 9:39 in regard to someone who was casting out demons. Louw-Nida says kakologeo means to revile or "to insult in a particularly strong and unjustified manner." The derivative word katalogos was a "slanderer." Hellenistically, kakologeo means to imprecate evil on, to curse someone (Lxx - Pr. 20:20; Ezek 22:7; Ex 22:28).4x - Mt 15:4; Mk. 7:10; Mk. 9:39; Acts 19:9. Mark 9:40 "For he who is not against us is for us. NET Mark 9:40 For whoever is not against us is for us. NLT Mark 9:40 Anyone who is not against us is for us. ESV Mark 9:40 For the one who is not against us is for us. NIV Mark 9:40 for whoever is not against us is for us. GNT Mark 9:40 ὃς γὰρ οὐκ ἔστιν καθ᾽ ἡμῶν, ὑπὲρ ἡμῶν ἐστιν. KJV Mark 9:40 For he that is not against us is on our part. YLT Mark 9:40 for he who is not against us is for us; ASV Mark 9:40 For he that is not against us is for us. CSB Mark 9:40 For whoever is not against us is for us. NKJ Mark 9:40 "For he who is not against us is on our side. NRS Mark 9:40 Whoever is not against us is for us. Mt 12:30 Lu 11:23 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 12:30+ “He who is not with Me is against Me; and he who does not gather with Me scatters. Luke 11:23+ “He who is not with Me is against Me; and he who does not gather with Me, scatters. NO ROOM FOR MIDDLE OF THE ROAD! For (gar) - Term of explanation. Further explains the general attitude of those who are with and not against Jesus. He who is not against us is for us - Against is the preposition kata which basically describes downward movement and in this context is figuratively describing a hostile attitude toward another (cf the "enemy" in our own body = "fleshly lusts" 1Pe 2.11+). And so the absence of a hostile attitude toward Jesus (and His followers) indicates that the individual is amicable toward Jesus and His followers. Notice there is not neutral ground in Jesus' words. One or the other. No "hedging your bets." One is either "all in" or "all out." One is either a true follower of Jesus or a false follower destined for eternal separation from Jesus. Utley - Jesus often used cultural proverbs in His teaching (cf. Mk 2:17, 21, 22; 3:27; 4:21, 22, 25; 7:15; 8:35, 36, 37; 9:40, 50; 10:25, 27, 31, 43–44). Compare this with Matt. 12:30 and Luke 11:23. (Mark 9 Commentary) Gilbrant - It is impossible not to have an opinion about Jesus—there is no middle road. Either one follows Jesus and resists the devil, or one follows Satan and rejects Jesus. Jesus sharply condemned any noncommittal attitudes the Pharisees might have had. "Gathering and scattering" is an image from the life of the shepherd. Whoever fails to guard the flock scatters it. (Complete Biblical Library – Matthew) Gilbrant - In the absence of declared hostility, a person should provisionally be considered a friend. And in the case in question, there was something better than neutrality, for the man had made use of Jesus' Name. Matthew and Luke express this same truth in reversed manner, "He that is not with me is against me" (Matthew 12:30; Luke 11:23). These two complementary statements exclude the possibility of neutrality toward Christ. Either one is for Christ, however imperfect the faith (ED: "MUSTARD SEED" SIZED, ETC), or else against Him. The anonymous healer should have been recognized as a friend, not an enemy. Jesus acknowledged His disciples as an integral part of His ministry by the use of "us." (Complete Biblical Library – Mark)

Marcos 9

Utley - this verse mentions kingdom rewards for those who faithfully serve (cf. 9:41; 10:21, 28–31 and several times in Jesus’ Sermon on the Mount in Matthew 5:12, 46; 6:5–6, 16–18, 19–21). (Mark 9 Commentary) Will...lose (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon = destroyer) means to destroy utterly. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being as Jesus described in Mk. 8:35+. It means to ruin so that the thing (in this case ones reward) so that it is no longer useful. All uses of apollumi in Mark - Mk. 1:24; Mk. 2:22; Mk. 3:6; Mk. 4:38; Mk. 8:35; Mk. 9:22; Mk. 9:41; Mk. 11:18; Mk. 12:9 Reward (wage) (3408)(misthos) literally refers to pay which is due for labor performed or dues paid for work. Misthos is used in two general senses in the NT, either to refer to wages or to reward, recognition or recompense. In this latter figurative usage, misthos refers to rewards which God bestows for the moral quality of an action, such rewards most often to be bestowed in eternity future. Jesus associates rewards with giving, fasting and praying teaching that are dependent upon one's motive (Mt 6:1; 6:2+; Mt 6:5+). Note especially future rewards for having suffered for the Name of Christ in this life (Mt 5:12+; Lk 6:23+). Mark 9:41 A CHRISTIAN businessman picked up a young man who was hitchhiking in lightweight clothing on a very cold day. This small kindness eventually led to the salvation of the young man, his family, and some of his friends. A twelve-year-old boy named Cliff Miller went daily to the fence surrounding the athletic field at Georgia State Penitentiary to talk with and witness to inmate Harold Morris. These contacts played a large part in Harold's eventual conversion. Since receiving a pardon, Harold has spoken to thousands of young people around the country about Jesus Christ. Thank You, Lord, for using and rewarding small acts of kindness. May I not be stingy with words of encouragement and acts of service. Mark 9:42 "Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. NET Mark 9:42 "If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone tied around his neck and to be thrown into the sea. NLT Mark 9:42 "But if you cause one of these little ones who trusts in me to fall into sin, it would be better for you to be thrown into the sea with a large millstone hung around your neck. ESV Mark 9:42 "Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea. NIV Mark 9:42 "And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck. GNT Mark 9:42 Καὶ ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων [εἰς ἐμέ], καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ βέβληται εἰς τὴν θάλασσαν. KJV Mark 9:42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. YLT Mark 9:42 and whoever may cause to stumble one of the little ones believing in me, better is it for him if a millstone is hanged about his neck, and he hath been cast into the sea. ASV Mark 9:42 And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. CSB Mark 9:42 "But whoever causes the downfall of one of these little ones who believe in Me-- it would be better for him if a heavy millstone were hung around his neck and he were thrown into the sea. NKJ Mark 9:42 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. NRS Mark 9:42 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. to stumble: Mt 18:6,10 Lu 17:1,2 Ro 14:13 15:21 16:17 1Co 8:10-13 1Co 10:32,33 2Co 6:3 Php 1:10 1Ti 5:14 2Pe 2:2 it would be better : Mt 25:45,46 Ac 9:4 26:11-14 2Th 1:6-9 Rev 6:9,10 16:6,7 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 18:6-7 but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea. 7 “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! A HEAVY MILLSTONE It is reported that a millstone in Bible times could weigh up to 3300 pounds! Utley points out that "There is a sharp contrast between Mark 9:38–41 and Mark 9:42–48. Those not officially connected with Jesus are affirmed in their good deeds, but those who know Him are warned in strong metaphors about their responsibility to new believers. This shocking paradox illustrates the truth of Mark 9:33–37. (Mark 9 Commentary) Whoever causes one of these little ones who believe (pisteuo in the present tense - continually believe) to stumble - This warning is very clear. If we cause a believer (whether new in the faith or older) to sin, we will pay a dear price! The disciples had been in danger of offending the anonymous disciple who was casting out a demon, and Jesus pointed to the seriousness of their attitude. Compare these little ones to child in Mark 9:37. Hiebert on to stumble - The verb basically means “to entrap, ensnare” and is commonly used to mean “to cause to sin, lead into sin” (cf. Mk 4:17), either by bad example or direct seduction. It denotes the causing of a moral fall resulting in serious damage. The one injured is “one of these little ones that believe in me.” (Gospel of Mark - An Expositional Commentary) Causes...to stumble (4624)(skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. To entrap, trip up, or entice to sin, offend. So here in Mt 5:29-30 skandalizo is used in the active sense which conveys the idea to cause to do wrong, to entice to commit sin. In the passive sense it be means to be led into sin, to be caused to do wrong. In the passive some uses mean to be offended (Mt 11:6), the idea being that one is taking offense at Jesus and/or refusing to believe in Him. Finally, skandalizo can mean to furnish an occasion for some to be shocked, angered, or offended (Mt 17:27). Skandalizo is derived from skandalon which refers to stick in a trap on which the bait is placed and which springs up and shuts the trap at the touch of the careless, unwary animal. It follows that the idea is to put a stumbling block or impediment in one's way, upon which another may trip and fall. All uses - Matt. 5:29; Matt. 5:30; Matt. 11:6; Matt. 13:21; Matt. 13:57; Matt. 15:12; Matt. 17:27; Matt. 18:6; Matt. 18:8; Matt. 18:9; Matt. 24:10; Matt. 26:31; Matt. 26:33; Mk. 4:17; Mk. 6:3; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Mk. 14:27; Mk. 14:29; Lk. 7:23; Lk. 17:2; Jn. 6:61; Jn. 16:1; 1 Co. 8:13; 2 Co. 11:29 To emphasize the seriousness of causing a believer to sin, Jesus says it would be better to be thrown into the sea with a millstone around one’s neck. This would bring certain death, since the millstones were quite heavy—some weighing several tons, requiring a donkey or ox to turn them It would be better for him if, with a heavy millstone (see note) hung around his neck - Literally the Greek reads "is better for him if a millstone turned by a donkey is hung" NET Note adds heavy millstone is "the millstone of a donkey." This refers to a large flat stone turned by a donkey in the process of grinding grain Gilbrant - To offend willfully even the most obscure, insignificant, or weak believer is a matter of most serious consequence. Physical death of the most repulsive sort would be preferable to causing one of Jesus' disciples to stumble. The millstone of which Jesus spoke was the top stone of two large grinding stones. It had a hole in the middle for the grain to pass through, and was drawn by a donkey. With this stone around the neck, the guilty would surely drown. He had been cast into the sea - In other words that he had been drowned to death, a horrible way to die as one slowly suffocates from lack of oxygen! This statement that "it is better to die a horrible death by drowning than to cause another Christian to sin—must have shocked His hearers." (MacArthur) FOR years, scaffolding in the Sistine Chapel has partially obscured the view of Michelangelo's sixteenth-century frescoes. Restorers have been carefully removing the dulling residue of candle smoke, incense, and dust. Some people are critical of the project and say the colors on the ceiling are now too strong. But officials insist that the restoration enables visitors to see what the Renaissance master wanted them to see. The debate is sure to continue, especially when the even sootier painting The Last Judgment is restored. The renewing of that scene, with its crowded figures crying out in hell, has a spiritual parallel that is just as soiled. Our generation has become accustomed to a very dull portrayal of the last judgment described by Jesus. Countless jokes and profanities have obscured the vivid picture Christ gave us. And many who believe in Him do not take Him seriously when He talks about a fire that will never be quenched. QUESTION - What is a millstone in the Bible? ANSWER - A millstone is a stone used to grind grain. When grain is milled, two stones are actually used: the bed stone, or base, which remains stationary; and the runner stone, which turns on top of the base, grinding the grain. In Bible times the millstone was a common item, and it is mentioned in several contexts in the Bible. The millstone was in fact so integral a part of society that the Mosaic Law forbade taking someone’s millstone in pledge (Deuteronomy 24:6). The millstone was needed to grind grain to make bread and sustain life, so taking someone’s millstone would be like taking his or her life in pledge. A millstone was both extremely hard and exceedingly heavy, and it provided a vivid illustration for anyone who had experience with millstones. In the book of Job, God mentions the millstone in His description of a beast called Leviathan. This animal was so strong that God compared its impenetrable skin to a millstone: “Its chest is hard as rock, hard as a lower millstone” (Job 41:24). The “lower” millstone is the base stone upon which the upper millstone turns. A millstone was also chronicled as an instrument of death. A woman killed Gideon’s son Abimelech by dropping an upper millstone (the runner stone) from a tower. The stone landed on his head and crushed his skull (Judges 9:53; 2 Samuel 11:21). Perhaps the most famous mention of a millstone in the Bible is in Jesus’ warning against leading His children astray. He said, “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea” (Mark 9:42). Causing a child of God to sin will bring severe judgment. If you would find it hard to swim with a millstone hanging around your neck, you should think twice before tempting God’s child .GotQuestions.org Mark 9:43 "If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire, NET Mark 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have two hands and go into hell, to the unquenchable fire. NLT Mark 9:43 If your hand causes you to sin, cut it off. It's better to enter eternal life with only one hand than to go into the unquenchable fires of hell with two hands. ESV Mark 9:43 And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. NIV Mark 9:43 If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. GNT Mark 9:43 Καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν ἐστίν σε κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον. KJV Mark 9:43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: YLT Mark 9:43 'And if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to the gehenna, to the fire -- the unquenchable -- ASV Mark 9:43 And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. CSB Mark 9:43 And if your hand causes your downfall, cut it off. It is better for you to enter life maimed than to have two hands and go to hell-- the unquenchable fire, NKJ Mark 9:43 "If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched-- NRS Mark 9:43 If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. If your hand: De 13:6-8 Mt 5:29,30 18:8,9 Ro 8:13 1Co 9:27 Ga 5:24 Col 3:5 Tit 2:12 Heb 12:1 1Pe 2:1 to stumble: Mk 9:45,47 crippled: Mt 15:30,31 Lu 14:13,21 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 18:8-14 “If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire. Matthew 5:29; 30+ “If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. 30 “If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell. DEAL DRASTICALLY WITH SIN If the previous warning dealt with the dread consequences of ensnaring others, this passage deals with the even more horrible consequences of ensnaring one's self! The previous passage warned of a horrible death in time, but the present (and subsequent passages) warns of a indescribable death in eternity! Gilbrant - As easy as it may be to seduce immature and weak believers into sin, it is easier to allow one's self to fall into sin. Temptations can come from without, but they also come from within our members. And as it is better to submit through surgery to the loss of a body part than to lose the whole body to disease and death, so also in the spiritual realm radical surgery may be necessary in the light of eternity. Three valued body parts—the hand, the foot, and the eye—are mentioned. These body parts can be used for evil or for good, but they do not act independently of the will. The hand symbolizes what is done, the foot where one goes, and the eye what is seen. If your hand causes you to stumble, cut it off - Cut it off is in the aorist imperative which is a command to "Do it now!" do not procrastinate or delay! The need to accomplish this cutting off is urgent! Jesus' point is that anything or anyone that morally traps us (by our senses, visual, touch, and by expansion not excluding the other senses such as hearing), and causes us to fall into sin should be eliminated, radically and quickly. If we do not make every necessary effort to control our surroundings, what we watch and read, who we keep company with and speak with, etc, then those things will control us. If you cannot control something, it needs to be "jettisoned" to keep the boat afloat so to speak. The Old Testament account of Samuel hacking Agag to pieces (1 Sa 15:33) is a good analogy for the need for Christians to take drastic steps to defeat the sin that remains in their lives. Stumble (4624) see note above on skandalizo Cut it off (609)(apokopto from apo = dissociation + kopto = cut) means to cut off literally (Jn 18:10, 26, Acts 27:32+) or to cut off a limb. It is used figuratively in Mk 9:43, 45, for clearly Jesus is not advocating maiming one's literal body. Apokopto was used of removing male testicles and thus castrating, emasculating or making a eunuch of. Paul uses apokopto sarcastically in Galatians 5.12+ of carrying an error in doctrine to its logical extreme. Used 6x in NT - cut...off(2), cut away(1), cut off(2), mutilate(1). Mk. 9:43; Mk. 9:45; Jn. 18:10; Jn. 18:26; Acts 27:32; Gal. 5:12. Apokopto in the Septuagint - Deut. 23:1; Deut. 25:12; Jdg. 1:6; Jdg. 1:7; Jdg. 5:22; 2 Sam. 10:4; Ps. 77:8 it is better for you to enter life crippled, than, having your two hands to go into hell, into the unquenchable fire - Jesus now explains why He issued this radical, urgent command! And remember He was not calling for mutilation of our members, because we would still have the problem in our heart! His description is radical to GET OUR ATTENTION!!! Life (2222) see note below on zoe Hell...the unquenchable fire - The main idea is that the cost to the soul in hell is so utterly devastating that if anything interferes with a man's right standing before God, causing him to stumble, that item should be eliminated regardless of cost. Nothing is valuable enough to cause us to miss the future consummation of God's kingdom. The only alternative is hell (gehenna). Surely, the actualization of hell is even worse than the visualization of it. Jesus often spoke warnings of hell, with the entire passage (Mk 9:42-50) being a prime example. The undying worm indicates never-ending disintegration and the unquenchable fire indicates eternal suffering, however they may be implemented. The contemplation of such a future ought to drive men to "flee from the wrath to come" (Mt 3:7+) and believers to ceaseless praise and thanksgiving (1Th 1:10+ 2Th 1:9,10+) Instead this truth often impels skeptics to even more adamant unbelief and believers to an indifference and to an antinomian or "cheap grace" attitude toward their costly "so great a salvation" (Heb 2:3). The loving Creator is issuing this solemn warning because time is short and eternity is long and one need to be certain of their eternity in Heaven (cf 2 Cor 13:5+). Grant Osborne - In verse 42 the danger is external...Here the danger is internal...The next three verses (vv. 43, 45, 47) use critical parts of the body (hand, foot, eye) as metaphors for the danger of falling into sin (see Job 31:1–8; Pr. 6:16–18). The command to amputate these parts is an element of the imagery and not intended literally. Jesus uses hyperbole to emphasize the violent rejection of temptation that is necessary to be victorious over sin. (Teach the Text - Mark) Believer's Study Bible - Jesus did not intend physical mutilation of the body. However, He does indicate in the strongest possible terms that a radical evil demands a radical cure. The main idea is that the cost to the soul in hell is so utterly devastating that if anything interferes with a man's right standing before God, causing him to stumble, that item should be eliminated regardless of cost. Hell (Gehenna) (1067)(geenna from Hebrew gay = valley + Hinnom) is literally the valley of Hinnom, the ravine or valley south of Jerusalem where the refuse and filth, bodies of dead animals, and bodies of criminals were cast and burned. These fires were continually kept burning, all a fit symbol of the future home of all unrepentant, unregenerate wicked men and women. It was a foul, forbidding place where the fire, smoke, and stench never ceased. It is thus fitting that geenna is where sin and unrepentant sinners will one day find it's "resting place". Gehenna, a valley W. and S. of Jerusalem, also a symbolic name for the final place of punishment of the ungodly. Gehenna - 12v - Matt. 5:22; Matt. 5:29; Matt. 5:30; Matt. 10:28; Matt. 18:9; Matt. 23:15; Matt. 23:33; Mk. 9:43; Mk. 9:45; Mk. 9:47; Lk. 12:5; Jas. 3:6 tongue "set on fire by hell." QUESTION - What is Gehenna? ANSWER - The word gehenna is the Greek transliteration of the Hebrew ge-hinnom, meaning “Valley of [the sons of] Hinnom.” This valley south of Jerusalem was where some of the ancient Israelites “passed children through the fire” (sacrificed their children) to the Canaanite god Molech (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2–6). The place is called “Tophet / Topheth” in Isaiah 30:33. In later years, Gehenna continued to be an unclean place used for burning trash from the city of Jerusalem. Jesus used Gehenna as an illustration of hell. God so despised the false god Molech that He explicitly forbade the Israelites from having anything to do with him in Leviticus 18:21. He even warned them of the impending judgment He would send their way if the Jews didn’t keep their attention and worship directed toward Him. In another prophetic warning, God re-named the Valley of Hinnom as the Valley of Slaughter (Jeremiah 19). But the Israelites didn’t listen, and evil kings of Judah such as Ahaz used the Valley of Hinnom for their demonic practices (2 Chronicles 28:3). To punish Judah, God brought Babylon against them, and that pagan nation carried out His judgment against Judah’s idolatry and rebellion. It wasn’t until after 70 years of exile that the Jews were allowed back into Israel to rebuild. Upon their return the Valley of Slaughter was re-purposed from a place of infanticide to an ever-burning rubbish heap (2 Kings 23:10). Child sacrifice and other forms of idol-worship ceased in Israel. Gehenna became a place where corpses of criminals, dead animals, and all manners of refuse were thrown to be destroyed. The Gehenna Valley was thus a place of burning sewage, burning flesh, and garbage. Maggots and worms crawled through the waste, and the smoke smelled strong and sickening (Isaiah 30:33). It was a place utterly filthy, disgusting, and repulsive to the nose and eyes. Gehenna presented such a vivid image that Christ used it as a symbolic depiction of hell: a place of eternal torment and constant uncleanness, where the fires never ceased burning and the worms never stopped crawling (Matthew 10:28; Mark 9:47–48). Because of Jesus’ symbolic use of Gehenna, the word gehenna is sometimes used as a synonym for hell. In fact, that’s how the Greek word is translated in Mark 9:47: “hell.” The occupants of the lake of fire/gehenna/hell are separated from God for all of eternity.GotQuestions.org Related Resources: Study of Eternal Punishment Who will go to hell? | GotQuestions.org How can I not go to hell? | GotQuestions.org Where is hell? What is the location of hell? | GotQuestions.org QUESTION - Did Jesus mean we should literally pluck out our eyes and cut off our hands? (Matthew 5:29–30 Matthew 18:8–9, Mark 9:43) ANSWER: In the Sermon on the Mount, Jesus says something that must certainly have seized His hearers’ attention: “If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell” (Matthew 5:29–30). Jesus repeats the admonition in Matthew 18:8–9, except there He adds the need to dispense with a foot as well as a hand and an eye. The graphic word pictures of Matthew 5 and Matthew 18 still grab attention today, and they raise the question of how literally we should take Jesus’ commands in these passages. Does Jesus actually mean to say that we should pluck out our eyes or sever a hand if we are prone to sin? It may be of comfort to know that Jesus’ instructions in these particular verses are not meant to be taken literally. We need not mutilate our bodies as a punishment for our sin. Rather, Jesus means that we should be prepared to make exceptional sacrifices if we want to follow Him (see Matthew 16:24). Jesus had just warned His audience against using their eyes for lustful purposes (Matthew 5:28), so His prescribed remedy for lust—to pluck out an eye—makes sense, in a radical sort of way. But it is the radical nature of His statement that makes it so memorable. When Jesus advises us to pluck out a sinful eye or cut off an unruly hand, He is employing a figure of speech known as hyperbole. Hyperbole is an obvious exaggeration or an intentional overstatement. Examples of hyperbole in modern speech would include statements like “This bag of groceries weighs a ton,” “I’ve been waiting forever,” and “Everyone knows that.” The apostle Paul uses hyperbolic language in Galatians 4:15. Hyperbole, like other figures of speech, is not meant to be taken literally. Jesus’ purpose in saying, hyperbolically, that sinners should pluck out their eyes or cut off their hands is to magnify in His hearers’ minds the heinous nature of sin. Sin is any action or thought that is contrary to the character of God. The result of sin is death, from which Jesus wants to preserve us (see Hebrews 2:9). Jesus warns of hell because He doesn’t want people to go there (Matthew 5:29–30). Sin takes people to hell (see Revelation 21:8), and that makes sin something to avoid at all costs. Jesus says that, whatever is causing you to sin, take drastic measures to get that thing out of your life. “It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. . . . It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell” (Matthew 18:8–9). Nothing is worth missing heaven for. Nothing is worth going to hell for. Nothing. God takes sin seriously—seriously enough to sacrifice His only begotten Son to destroy it. We must take sin seriously as well. A lack of repentance is a crime punishable by eternal death. It is better to deny our flesh—to pluck out an eye or cut off a hand, as it were—than to risk sinning against God. God demands holiness (1 Peter 1:15), but we naturally tend to pamper ourselves and excuse our sin. That is why we need Jesus’ shocking, radical hyperbole to wake us from our spiritual complacency.GotQuestions.org Guilt, In The Lake Of Fire: Could Not Quench It - Last evening the members of Neptune Engine Company, No. 7, of Brooklyn, attended in a body the Second Baptist church, on Leonard street, to listen to a sermon by Rev. A. B. Earle. As the announcement was made public, the attendance at the church was so great that nearly half that came could not get inside. "The services were opened by prayer, followed by singing, after which Mr. Earle delivered his discourse. He spoke in a plain but earnest manner, engaging the deep attention of his audience. The text selected was from Mark 9:44 (cp Mk 9:48) 'Where their worm dieth not, and the fire is not quenched.' He said he should call their attention more particularly to the latter clause of the text. He thought nothing would grieve them more than to meet with a fire which they could not put out; they would go home sorrowful at heart should such an event happen to them. They had often met and subdued this enemy--fire; they had always quenched it; but he should speak to them of a fire which could never be quenched. "He then divided his text into two parts; first, What the worm is that dieth not, and why it does not die; second, What the fire is that is not quenched, and why it is not quenched. "The worm that never dies is guilty memory,--the remembrance of past guilt. Memory is like a living, gnawing worm, producing a restless pain in the soul, as a gnawing worm would do in the vitals of the body. Impressions once made upon the mind can never be effaced. A name once heard or mentioned, though forgotten for a time, will return in after years when circumstances shall recall it. Incidents of childhood carry their recollection to the grave. Memory is active when all else is still. In moments of peril the memory is more vivid and active, and thoughts of the past crowd upon the brain with inconceivable rapidity. "Instances are often related of men in peril, by sea or land, who have seen the events of former days; recalled by memory; words and deeds they had thought forgotten have returned to them; their past life has seemed to come before their mental vision with startling reality. When the soul shall have dropped its fetters, and passed beyond the restraints of flesh, memory will still be fresh and active. This memory which tenants the body during life, and clings to the spirit hereafter, is the gnawing of the deathless worm. This worm draws all its nourishment from this world. "He cited as an instance of the activity of memory, and its effects, the case of a prisoner who was removed from one prison to another, where the treatment was better. The man said he did not like the new prison as well as the old one, although he did not have to work as hard, had better food and kinder keepers; but in the new prison the convicts were not allowed to speak to each other; and in this terrible silence his memory was ever active--it was all think, think, think. So it will be hereafter: we shall be constantly thinking. We should therefore be careful how we store the memory, since its recollections will ever be present with us. "In the second part of his discourse he considered the fire that can never be quenched. "They might believe that no fire could break out in the city which, by their skill and activity, they could not put out; and their fellow-citizens, confident in their ability, went to their repose, feeling that by the vigilance, tact, and energy of the firemen their lives and property were secure. But there is a fire that cannot be quenched: it is remorse, or the realization of our sin in the dark world of despair. The Saviour says it is better to have but one eye than to be cast into hell, where the worm dieth not and the fire is not quenched. "The fire of God's wrath is the sinner's realization of his wickedness, and a guilty remembrance of the past. The reason this fire cannot be quenched is, there is nothing there with which to quench it. Suppose a building was wrapped in flames, and the firemen brought their engines to the spot, but could find no water; they would be powerless, however good their intentions. So with the fire of God's wrath--the guilty remembrance in the world of despair; there will be nothing with which to put it out; there is nothing here that can quench it but the blood of Jesus. "He called their attention to the heroic fireman, young Sperry, of New Haven, who went into a burning building to save a child supposed to be there, and lost his own life. He felt assured there was not one among that company whom he addressed but would rush, as Sperry did, into the flames to save a fellow-creature's life. So if he (the speaker), by rushing into the flames of perdition, could drag a brother out of the fire, how readily would he do it. Mark 9:44 where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. their: Mk 9:46,48 Isa 66:24 the fire: Isa 33:14 Mt 3:12 25:41,46 2Th 1:9 Rev 14:10,11 20:10,15 21:8 Mark 9 Resources - Multiple Sermons and Commentaries Note: Many manuscripts. do not contain verses 44 and 46, which are identical to verse 48. NOT IN BEST MANUSCRIPTS Mark 9:45 "If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, NET Mark 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have two feet and be thrown into hell. NLT Mark 9:45 If your foot causes you to sin, cut it off. It's better to enter eternal life with only one foot than to be thrown into hell with two feet. ESV Mark 9:45 And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. NIV Mark 9:45 And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. GNT Mark 9:45 καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν. KJV Mark 9:45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: YLT Mark 9:45 'And if thy foot may cause thee to stumble, cut it off; it is better for thee to enter into the life lame, than having the two feet to be cast to the gehenna, to the fire -- the unquenchable -- ASV Mark 9:45 And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. CSB Mark 9:45 And if your foot causes your downfall, cut it off. It is better for you to enter life lame than to have two feet and be thrown into hell-- [the unquenchable fire, NKJ Mark 9:45 "And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched-- NRS Mark 9:45 And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell., Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 18:8 “If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire. If your foot causes you to stumble, cut it off - Cut it off again is in the aorist imperative which is a command to "Do it now!" Gilbrant comments that "The imperative "cut it off" implies that sometimes unsparing radical spiritual surgery must be done to spare the soul. It must be done immediately and decisively, no halfway measure will do." (See related note above) Stumble (4624) see note above on skandalizo Cut it off (609) see note above on apokopto it is better for you to enter life lame - This speaks of entering into the Kingdom of God and eternal life with Jesus and fellow followers forever and ever. Amen! Life (2222)(zoe) in Scripture is used to refer to physical life (Ro 8:38+ Php 1:20+, etc) but more often to to supernatural life in contrast to a life subject to eternal death (Jn 3:36+). Zoe speaks of a quality of life of fullness which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+ Ep 4:18+) as well as in eternity future (Mk 10:30+, Titus 1:2+). Uses of Zoe in Mark - Mk. 9:43; Mk. 9:45; Mk. 10:17; Mk. 10:30. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. than, having your two feet, to be cast into hell - While there is no classic term of contrast (like "but") there is hardly a more dramatic contrast in all time and eternity then between eternal life and eternal death, eternity in Heaven versus eternity in Hell! Hell (Gehenna) (1067) see note above on geenna (See also discussion of gehenna) NET Note - The word translated hell is "Gehenna" (ge,enna, geenna), a Greek transliteration of the Hebrew words ge hinnom ("Valley of Hinnom"). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5–6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.