Marcos 9
Marvin Vincent · Citado em PreceptAustin
Marcos 9
Vincent on leukos - In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of gray dust. Its original sense is clear. All three evangelists use the word, but combined with different terms. Thus, Matthew, as the light. Mark, στίλβοντα, glistering (see Mark 9:3). Luke, ἐξαστράπτων (only here in New Testament), flashing as with the brilliance of lightning. Rev., dazzling. Leukos - 25x in 23 verses - all translated white Matt. 5:36; Matt. 17:2; Matt. 28:3; Mk. 9:3; Mk. 16:5; Lk. 9:29; Jn. 4:35; Jn. 20:12; Acts 1:10; Rev. 1:14; Rev. 2:17; Rev. 3:4; Rev. 3:5; Rev. 3:18; Rev. 4:4; Rev. 6:2; Rev. 6:11; Rev. 7:9; Rev. 7:13; Rev. 14:14; Rev. 19:11; Rev. 19:14; Rev. 20:11 Leukos - 30x in 26v in the Septuagint - Gen. 30:35; Gen. 30:37; Gen. 31:8; Gen. 49:12; Exod. 16:14; Exod. 16:31; Lev. 13:3; Lev. 13:4; Lev. 13:10; Lev. 13:13; Lev. 13:16; Lev. 13:17; Lev. 13:19; Lev. 13:20; Lev. 13:21; Lev. 13:24; Lev. 13:25; Lev. 13:26; Lev. 13:42; Lev. 13:43; Eccl. 9:8; Cant. 5:10; Dan. 7:9; Zech. 1:8; Zech. 6:3; Zech. 6:6; WHITE CLOTHING - Always be clothed in white, and always anoint your head with oil. Eccl 9:8 In any area with strong sunlight, white clothing is preferred because white reflects the sunlight and so decreases the heating effect of it. In addition, white garments in the East were symbols of purity, and so were worn on certain special occasions. The symbols and custom were adopted by the West and is reflected especially in the wedding ceremony. The oil was symbolic of joy. Together they signified purity and the joy of festive occasions. In the Bible there are several references to white garments symbolizing purity, righteousness, or holiness. In Daniel 7:9, the clothing worn by the “Ancient of Days … was as white as snow.” When Jesus was transfigured, “his clothes became as white as the light” (Matthew 17:2). The angels appeared in white robes when they appeared to the soldiers guarding Jesus’ tomb and when the women went to the tomb after He had risen (Matthew 28:3, Mark 16:5, Luke 24:4, and John 20:12), and also when Christ ascended into heaven (Acts 1:10). In the ages to come, the redeemed will be clothed in white (Revelation 7:13 and 19:14). Clothes were laundered by fullers in Bible times. The English term fuller means “one who washes” or “one who treads.” The professional fuller would clean garments by stamping on them or beating them with a stick in a tub of water. Jeremiah 2:22 and Malachi 3:2 tell us that nitre and soap were used as cleaning agents. Other substances were also used for cleaning, such as alkali and chalk. To whiten garments, fullers would rub “fuller’s earth” (cimolite) into them. The trade of the fuller created an offensive odor, so it was done outside the city. A place called the “fuller’s field” on the northern side of the city of Jerusalem was where fullers washed and dried their clothes. Their water supply came from the upper pool of Gihon on the northern side of the city. Scripture tells how the king of Assyria sent soldiers against Jerusalem from this northern direction (2 Kin. 18:17). It is interesting to note that the fuller’s field was so near the city walls that the Assyrian ambassadors standing in the field could be heard on the ramparts. (Illustrated Manners and Customs) Mark 9:4 Elijah appeared to them along with Moses; and they were talking with Jesus. appeared: Mt 11:13 17:3,4 Lu 9:19,30,31 24:27,44 Joh 5:39,45-47 Ac 3:21-24 1Pe 1:10-12 Rev 19:10 Elijah: Moses was the founder of the Jewish polity, and Elias the most zealous reformer and prophet of the Jewish church; and their presence implied that the ministry of Christ was attested by the law and the prophets. 2Ki 2:11,12, Elijah Moses: De 34:5,6 Mark 9 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 17:3+ And behold, Moses and Elijah appeared to them, talking with Him. Luke 9:30-32+ And behold, two men were talking with Him; and they were Moses and Elijah, 31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. 32 Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. Malachi 4:5-6+ “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible Day of the LORD. 6 “He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.” Elijah appeared to them - Elijah's return had been prophesied in Mal. 4:5-6+. To them = the three disciples. The point is that they actually saw them even though they had been sleep (cf Luke 9:32+). See Who was Elijah in the Bible?
Marcos 9
Vincent adds the form rhesso is used in classical Greek of dancers beating the ground, and of beating drums. Later, in the form rhassein, a term of fighters: to fell, or knock down. (This gives us a vivid, dramatic picture of what the demon is doing to this boy!) Stiffens (3583) xeraino from xeros = dry) means to become dry, to dry up and figuratively to become stiff (Mk 9:18). 6/15 NT uses are in Mark - Matt. 13:6; Matt. 21:19; Matt. 21:20; Mk. 3:1; Mk. 4:6; Mk. 5:29; Mk. 9:18; Mk. 11:20; Mk. 11:21; Lk. 8:6; Jn. 15:6; Jas. 1:11; 1 Pet. 1:24; Rev. 14:15; Rev. 16:12 Grinds - The verb is trizō (used only here) “to squeak, utter a shrill cry,” when used in connection with the teeth, “to grind or gnash the teeth.” Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Cast out (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." Could (2480)(ischuo) means to be strong in body or in resources. Ischuo can speak of physical power (Mk 2:17, 5:4, 9:12). It can speak of having the required personal resources to accomplish some objective as here in Php 4:13 or conversely with the negative speaks of that which is good for nothing (Mt 5:13+). Ischuo is the equivalent of to have efficacy, to avail or to have force. POSB - Power, Lack of: What happens when the servants of God have no power? What are the results of a powerless life and ministry? ⇒ No power causes embarrassment and shame. ⇒ No power causes the world to question and ridicule and belittle. ⇒ No power questions the deity (validity) of Christ and God. ⇒ No power causes the questioning of God and His ability to deliver. (See The Preacher's Outline & Sermon Bible – Mark) QUESTION - Is epilepsy mentioned in the Bible? ANSWER - An account of a boy with epileptic-like seizures is recorded in three of the four Gospels (Matthew 17:14–18; Mark 9:14–29; Luke 9:38–42). Only in Matthew’s account (in the ESV and NKJV) is the word epileptic used to describe the boy; the NASB and KJV say “lunatic,” based on the original Greek word’s meaning of “moonstruck.” The NIV says, “He has seizures.” In Mark and Luke, the father of the boy states that his son is “possessed by a spirit” and “a spirit seizes him.” Comparing the three accounts in the Gospels, the boy’s symptoms included sudden screaming, foaming at the mouth, lack of speech, falling, rigidity, and self-harm. Matthew 17:14–18 says, “When they came to the crowd, a man came up to him and, kneeling before him, said, ‘Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. And I brought him to your disciples, and they could not heal him.’ And Jesus answered, ‘O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly” (ESV). It is important to note that epilepsy was the father’s assessment of his son’s situation. Jesus, Matthew, Mark, and Luke all call it a demon, and Jesus cast it out as He did other demons. The seeming discrepancy in the three biblical accounts is probably due to the fact that the father said a lot of things in trying to get Jesus’ attention. He was distraught, desperate for help, and at a loss to describe what was happening to his son. The fact that the father speaks of epilepsy in Matthew’s account and calls it a “spirit” in the other two Gospels does not create an irreconcilable difference. The father could easily have said all of the above as he described his son’s condition. He did not know what was wrong. He only knew that he needed help. The term epileptic is used only twice in the New Testament, in Matthew 17:15 and Matthew 4:24. The word translated “epileptic” comes from the Greek word for “lunatic.” In those days, the term could be applied to any type of seizures or behavior that resembled insanity. In New Testament times, people had no way to differentiate between brain disorders and demonic possession. Little was known about the causes or treatment of epilepsy, traumatic brain injury, or dementia, so it is understandable that the father in Matthew 17 would describe his son’s behavior as epilepsy. But we know from Jesus’ treatment of this boy that the child was in fact demon possessed (Mark 9:26). However, the Bible does mention epilepsy as a condition separate from demon possession. Matthew 4:24 says, “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them” (emphasis added). Here epilepsy is listed with other physical ailments, indicating that epilepsy is a medical condition that can cause symptoms similar to demonic possession. Jesus healed epileptics, and He also cast out demons. The two conditions were not synonymous. Although many inexplicable behaviors that affect the personality can be attributed to demonic oppression, we should never rush to judgment. Demons are still active and can possess and oppress people. Prayer and spiritual warfare can enable us to help those who are oppressed (2 Corinthians 10:4; Ephesians 6:12–17). But brain abnormalities or injury can also affect human behavior and can respond to medical treatment. Jesus always treated the individual, and He rarely healed the same disease in the same way. This shows us that we should also respond to individuals with sensitivity and discernment, using everything at our disposal to help and heal any way we can.GotQuestions.org Mark 9:19 And He answered them and said, "O unbelieving generation, how long shall I be with you? How long shall I put up with you? Bring him to Me!" NET Mark 9:19 He answered them, "You unbelieving generation! How much longer must I be with you? How much longer must I endure you? Bring him to me." NLT Mark 9:19 Jesus said to them, "You faithless people! How long must I be with you? How long must I put up with you? Bring the boy to me." ESV Mark 9:19 And he answered them, "O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me." NIV Mark 9:19 "O unbelieving generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy to me." GNT Mark 9:19 ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει, Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. KJV Mark 9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. O unbelieving generation: Mk 16:14 N u 14:11,22,27 32:13,14 De 32:20 Ps 78:6-8,22 106:21-25 Mt 17:17 Lu 9:41 24:25 Joh 12:27 20:27 Heb 3:10-12 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 17:17+ And Jesus answered and said, “You unbelieving and perverted (diastrepho in perfect tense = their state) generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me.” Luke 9:41+ And Jesus answered and said, “You unbelieving and perverted (diastrepho in perfect tense = their state) generation, how long shall I be with you and put up with you? Bring your son here.” And He answered them and said, "O unbelieving (apistos) generation (genea), how long shall I be with you? - Luke 9:41+ adds "You unbelieving and perverted (diastrepho - twisted, crooked) generation." Note the order - first unbelieving and then the fruit of unbelieving which is perversion. Since Jesus used the designation generation, He is clearly primarily speaking to the entire nation, but in the present context He is also clearly alluding to the "littleness" of the faith of His 12 disciples. Why was their faith so little? First, they had been clearly told they had power to cast out ALL demons (Lk 9:1+), with no qualifications about whether it was a stronger (like the present case) or weaker demon. Second, they themselves had experienced the power. They had believed Jesus' bestowal of power and authority (Lk 9:1) and they had acted with faith on that word as described in Mt 10:8+. In the OT we read a similar rebuke of the nation of Israel in the Song of Moses (Dt 32:1-43) for her lack of faith... Deuteronomy 32:5+ “They have acted corruptly toward Him, They are not His children, because of their defect; But are a perverse and crooked generation. Deuteronomy 32:20+ “Then He said, ‘I will hide My face from them, I will see what their end shall be; For they are a perverse generation, Sons in whom is no faithfulness (Lxx uses pistis = faith, faithfulness and modifies it with the Greek adverb "ouk" signifying strong negation) Osborne on to whom unbelieving refers - The antecedent of the “faithless” (apistos [NIV: “unbelieving”]) is quite difficult to determine. It could be the crowd and the scribes who were debating with the disciples, or the disciples who were unable to cast out the demon, or everyone present then as emblematic of the unbelief of the nation. I believe that it is both the disciples and the people as a whole, but the nearest context describes the failure of the disciples (“I asked your disciples to drive out the spirit, but they could not” [v. 18]), so Jesus is especially exasperated with the “unbelief” (= “hardness of heart” in Mk 6:52; 8:17) of his own followers. (Teach the Text - Mark)