Mark 9

AND he said unto them, Verily I say unto you, that there be some of them that stand here, which shall not tast of death, till they have seen the kingdom of God come with power. To tast of Death, is the same with to Dye, or to begin to Dye, or to exprience Death: compare with this Text, Psal. 34 8. Luke 14.24. Ioh. 8.52. Heb. 2.9. Heb. 6.4.5. 1 Pet. 2.3. till they have seen the Kingdom of God come. Our Evangelist addeth with Power. It cannot be meant of the day of Iudgment, unless in the type of it, which was in the destruction of Hierusalem, (of which many understand it) for some of the Ap stles, more doubtless of Christs Disciples, outlived the fatal ruin of that once Famous City. Others understand here by the Kingdom of God, Christs Resurrection from the Dead, when Christs Kingdom began to be fully made known, Acts 10.42.

And after six days, Jesus taketh with him, Peter, and James, and John, and leadeth them up into n high mountain apart by themselves, and he was transfigured before them.

And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.

And there appeared unto them Elias, with Moses, and they were talking with Jesus.

And Peter answered and said to Jesus, Master it is good for us to be here, and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.

For he wist not what to say, for they were sore afraid.

And there was a cloud that overshadowed them, and a voice came out of the cloud, saying, This is my beloved Son, hear him.

And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

And they kept that saying with themselves, questioning one with another, what the rising from the dead should mean. Both Matthew and Luke, as well as Mark bear record to the Truth of this History. See the Notes on Matth. Ch. 17.1. Our Saviour was pleased thus to fortify these three of his Disciples against his Passion, which they were soon to see. And also to confirm their Faith as to his Divine Nature; why Moses and Elias, rather then any others appeared, is but a curious question of no great use to us, if resolved, and not possible to be resolved. These three Disciples, by this Apparition saw our Saviour owned by Moses, who gave the Law, and by Elias in great repute both of them with the Jews. The three Disciples could know neither of them (dead many hundreds of years before they were in being) but by Revelation: probably Christ told them who they were, what their Discourse with Christ was in the general, Matthew telleth us. There is no considerable thing in this Evangelists Relation, which we did not meet with in Matthew, which may supersede any further Labo r about it here,

And they asked him, saying, Why say the scribes that Elias must first come?

And he answered, and told them, Elias verily cometh first, and restoreth all things, and how it is written of the Son of man, that he must suffer many things, and be set at nought.

But I say unto you, that Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. Christ had been telling his Disciples that he should suffer. The Jews had a Prophecy, not only that the Messias should come, but that he should be cut off, Dan. 9.26. but not for himself. Only this hindred, the certainty of their persuasion, that Christ was he, because Elias was not yet come, whom they did expect, Mal. 4.5. for they expected the coming of Elias in Person, when as the Prophecy was to be understood of one in the Spirit, and Power of Elias, as the Angel expounded it, Lu. 1.17. They also expected that Elias when he came, should make a great change in their World, and bring all things again into order, but still their Eye was upon a secular Change, and a restoring of them to that Liberty of their Country, which they formerly enjoyed, where as the Prophecy, Mal. 4.6. is expounded by the Angel, Lu. 1.16, 17. And many of the Children of Israel shall he turn to the Lord their God—to turn the Hearts of the Fathers unto the Children, and the disobedient to the Wisdom of the just, to make ready a People prepared for the Lord. The Disciples being Iews, were under the prejudices of these Notions about Elias so commonly received by the Doctors of their Church, and the Generality of their People. To this our Saviour Answers, The thing was true, Elias (that is one in the Spirit and Power of Elias) was according to the Prophecy of Malachy to come, before the Messias, but they had over-lookt him, for indeed this E ias was come, Matth. 11.14. and by his Preaching the Doctrine of Repentance, for the Remission of Sins, had indeavoured to restore all things, that is, to make a great change in the Hearts, and lives of the Jews, but they had put him to death, he further telleth them, That Iohn had told them of the Son of Man, that he must suffer many things, and be set at nought. He did indeed tell them so, when Iohn 1.29. he pointed to him passing by, and said, Behold the Lamb of God who taketh away [or taketh up, or beareth] the Sins of the World. So that this was no just prejudice to their believing, that he was the true Messiah.

And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

And straightway all the people, when they beheld him, were greatly amazed, and running to him, saluted him.

And he asked the scribes, What question ye with them. When Christ came down from the Mountain of Transfiguration, to his Disciples, which he had left at the Foot of the Mountain, he saw a great Multitude got together about them, and discerned some Scribes (Companions of the Pharisees and Teachers of the Law) mixing themselves with his Disciples, and Arguing with them. They had often attempted our Saviour to no purpose, but their own shame and Confusion, in his absence they fall in with his Disciples, who were yet raw in the Faith, over them they hope to get a great Conquest. The Evangelist does not plainly tell us what the subject matter of their Discourse was. Tho there be no question but the Scribes in this Discourse pursued their Design to expose, and vilify Christ, and his Disciples, and to that purpose taking advantage of our Saviours absence discoursed with them about many Things, yet Mr. Calvin does (not improbably) judge that a great part of their Discourse, was about our Saviours Casting out of Devils, and their Power in that thing derived from him, they being at the present non-plust, and not able to exert that Power in the casting out of a Devil, with which one was possessed, who in our Saviours Absence was brought to them. That which maketh this probable, is not only that this Act of our Saviour more troubled and Gall'd them than any other, and put them to that miserable Refuge, (out of which our Saviour had lately beaten them) to say, That he cast out Devils, by Beelzebub the Prince of Devils, but also that when our Saviour coming in to the timely Rescue of his Disciples, aske's the Scribes. What Question you among your selves, it is said.

And one of the multitude, answered, and said, Master! I have brought unto thee my son, which has a dumb spirit.

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.

He answered him, and says, O faithless generation, how long shall I be with you? how long shall I suffer you?? bring him unto me.

And they brought him unto him, And when he saw him, straightway the spirit tare him, and he fell on the ground, and wallowed, foaming.

And he asked his father, How long is it ago since this came unto him? And he said, Of a child.

And oft-times, it has cast him into the fire, and into the waters to destroy him, but if thou canst do any thing, have compassion on us, and help us.

Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

And straightway the father of the child cryed out, and said with tears, Lord, I believe, help thou my unbelief.

When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, Come out of him, and enter no more into him.

And the spirit cryed, and rent him sore, and came out of him, and he was as one dead, insomuch that many said, He is dead.

But Jesus took him by the hand, and lifted him up, and he arose.

And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

And he said unto them, This kind can come forth by nothing, but by prayer and fasting. This famous History is also recorded by two other Evangelists, Matthew and Luke, we have opened it in our Notes on Matth. 17.14, &c. and consider'd what Mark and Luke have to Complete it. For our Instruction we may learn several things from the Consideration of it. 1. The great goodness of God in preserving us from the power of Evil Spirits, as also the daily working of his Providence for our preservation, what but this kept this Man from being destroyed by the Fires and the Waters into which he had been often thrown by the Evil Spirit. 2. That the shorter the Devils time is, the more he rageth, v. 20. This is true, both as to the Devil himself, and his Instruments, Rev. 12.12. The Devil is come down unto you, having great Wrath, because he knoweth that he has but a short time. Thus in the moment of Conversion, Christians often meet with the strongest Conflicts of Temptation. 3. The fault is not in Christ, but in our selves, if we receive not that Mercy from him, which he has, and which we stand in need of, and beg from him.—If (says Christ) thou canst believe.—4. God rewardeth weak Faith, where it is attended with a sincere desire of increase. This poor Man showed a very imperfect Faith, in saying, If thou canst do any thing, but it being in some degree and sincere, the Lord rewardeth it, tho Weak, he desiring an increase of it, and that God would from his goodness supply what was defective in his Faith. 5. The great Cures both of our Bodies and Souls in some Cases, require more Extraordinary, and Importunate Addresses, and applications unto God, more especially where Evils are more inverate. For other things relating to this History, see the Notes on Matth. 17. v. 14, &c.

And they departed thence, and passed through Galilee, and he would not that any man should know it.

For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him, and after that he is killed, he shall rise the third day.

But they understood not that saying, and were afraid to ask him. Our Saviour, as the time of his suffering approached more nearly, did more frequently inculcate it to his Disciples, that being forewarned, they might also be fore-armed against the Temptation of it, and we learn from Luke 24.21. That all was too little, for when they saw these things come to pass, they began to Flag as to their Faith. They said, v. 21. But we trusted it had been he, who should have Redeemed Israel. Our Saviour, the Son of Man is delivered, which is expounded by Matthew 17.22, 23. The Son of Man shall be betrayed. He was already delivered in the sure Counsel of God, and what God has revealed, shall be done, because of the certainty of the effect, is often in Scripture spoken of as a thing already done, that Phrase, v. 31. the third Day expounds that other Phrase which we meet with, Ch. 8.31. which we Translate after three Days, and makes the meaning of the Evangelist plain to have been, as we determined it.

And he came to Capernaum, and being in the house, he asked them What was it that ye disputed amongst your selves by the way?

But they held their peace, For by the way they had disputed among themselves who should be the greatest. This Ambition of the Disciples we have had occasion before to Discourse of, in the Notes on Matth. 18.1. It was founded upon their mistake of the true Nature of the Kingdom of the Messiah, which they at this time, and a long time after (even to the time of Christs Ascension, as appeareth by Acts 1.6.) understood of a temporal, secular Kingdom, in the Administration of which, he should deliver the Jews from all Slavery, and Bondage, this made their Minds so often run of Dignities, and Places which he should in that Administration, have a Power to dispose of. This made the Mother of Zebedees Children, petition for places for her two Sons.

And he sate down and called the twelve, and says unto them, If any man desire to be first the same shall be last of all, and servant of all.

And he took a child, and set him in the midst of them, and when he had taken him in his arms, he said unto them.

Whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth not me, but him that sent me. Matthews Recital of this passage, expoundeth Mark; he says, Christ said, except you be converted, and become as little Children, you shall not enter into the Kingdom of Heaven, whosoever therefore shall humble himself as this little Child, the same is greatest in the Kingdom of God. And whoso shall receive one such little Child in my Name, receiveth me. Luke also relateth this passage something more shortly, but without any Contradiction to what is said by the other Evangelist. The Sense is plain our Saviours design was to Check the Ambition, and Ignorance of his Disciples. Never more unseasonably showed then now, when a suffring time was so hard at Hand. He at first did it by Word of Mouth, telling them. That if any Man desire to be first, he should be last of all. The least valuable in the Eyes of God, and he would have them value such a Person least, Humility is that which most Exalts a Soul in the Eyes of Christ, and setteth it highest in his esteem. But it is observable. Our Lord does not say. He that is the first, but he who desireth to be first. God is a God of order, not of Confusion, there can be no order without a first, as well as a last. But Christians (Ministers especially for he is here speaking to the Twelve) ought to be sought out for, not to seek places of Preheminence, and Dignity, he that is first in seeking them, is usually last as to any true worth deserving them, and ought last to obtain them. Then he teacheth them Humility by the Type of a little Child, which he setteth in the midst of them, telling them they must be like that little Child (says Matthew) not in all things, but in the want of Ambition: in a carelessness as to the great things of this Life. And whosoever entertain'd or showed kindness to such a one, Christ would take it as done to himself, and what kindness was showed him, reached not to him only, but to his Father who sent him. There are also other things in little Children commended to us in Holy Writ, but this is manifestly what our Saviour here intendeth. See the Notes on Matth. Ch. 18. v. 1, 2, 3.

And John answered him, saying, Master, we saw one casting out devils in thy name, and he followed not us, and we forbad him, because he followed not us.

But Jesus said, Forbid him not, for there is no man that shall do a miracle in my name, that can lightly speak evil of me.

For he that is not against us, is on our part: Here is a question ariseth worthy of our Discussion a little, seeing these Miraculous Operations were performed by a Divine Power, and for such an end as the Confirmation of Christs Divine Power, how could any one cast out Devils in the Name of Christ, and yet not follow him, and his Disciples? 1. It is apparent, that this Person was no Enemy to Christ, or his Gospel, by what our Saviour says, both v. 39. and 40. 2. It is evident. That the casting out of Devils, was no saving effect of the holy Spirit, Christ says, Matth. 7.22. That some should say, In thy Name have we cast out Devils, to whom in the Day of Judgment he would say. Depart from me, I know you not, you Workers of Iniquity. 3. It is plain that this Man was no such Person, as Sceva's Sons of whom we Read, Acts 19. v. 14, 15, 16. for the Devils resisted them, tho they also used the Name of Christ. It was a time exceeding famous for some of the more Extraordinary Gifts of the Holy Ghost, and it is not to be wondered, if some in this time for the Glory of God, received some Crums of that plentiful Benevolence, tho they were but imperfect Disciples, yet being no Enemies. Caiphas Prophesied, Ioh 11.51.52. and tho I do think that the Children of the Pharisees mentioned, Matth. 12.27. as Persons that cast out Devils, is best interpreted of those sent out by Christ (the Twelve and the Seventy) yet some are of another mind. Some think this Man, tho he did not follow Christ, and his Disciples as a constant Companion, yet was one who favoured, and had received the Gospel: Or else one of Iohns Disciples, and so one, who, tho he was not formally joyned with the followers of Christ, yet was a Friend of that great Bridegroom. So as Iohn and the rest forbidding him, seemed to be guilty of two no small Errors. 1. Envying for Christs sake, as Ioshua did for Moses his sake, Num. 11.28. as Iohns Disciples did for their Masters sake, Iohn 3.26. willing that Christ, and those whom he sent out should have all the Honour, of those Miraculous Operations. 2. Limiting the Grace of Christ to that Congregatton, which followed Christ, and the Twelve. A thing that good Men are to prone unto. How much better was the Spirit of Paul, who tells us Philip. 1.15. that altho some Preached Christ of envy, and strife, yet he rejoyced, and would rejoyce that Christ was Preached, whether in pretence, or in Truth, v. 18. Christ would have all his People of such a Spirit, as not to hinder but commend, not to Envy, but to rejoyce in the doing of good by any, whether they did follow him or no. Some do think that at that time it pleased God, that for the Honour of his Son Jesus Christ, he did Concur with those, that Named his Name in such Miraculous Operations. Sure we are that Christ reproveth Iohn, and Commandeth them not to forbid this Man, giving this for a reason, That his owning the Name of Christ, so far as to use it in such an Operation, had at least so much kindness for him, as he was no Enemy, he would not Curse him, nor speak Evil of him, which cometh up to that of the Apostle, 1 Cor. 12.3. No Man speaking by the Spirit of God, calleth Iesus Accursed, and no Man can say Jesus is the Lord but by the Spirit. For he that is not against us, is on our part. If a Man be not an open Enemy to Christ, he ought to be presumed to be his Friend, at leas so far as not to be discouraged in doing a good Work.

For whosoever shall give you a cup of water to drink, in my name, because ye belong to Christ, I say unto you, he shall not lose his reward. We meet with the same in substance, Matth. 10.42. there the Phrase is in the name of a Disciple, here it is Expounded because you belong to me. In my Name, upon my account believing you have a Relation to me

And whosoever shall offend one of these little ones, that believe in me, it is better for him that a milstone were hanged about his neck, and he were cast into the sea. See the Notes on Matth. 18.6.

And if thy hand offend thee cut it off, It is better for thee to enter into life maimed, then having two hands, to go into hell, into the fire that shall never be quenched.

Where their worm dyeth not, and the fire is not quenched.

And if thy foot offend thee, cut it off, It is better for thee to enter halt into life, then having two feet to be cast into hell, into the fire that shall never be quenched

Where their worm dyeth not, and their fire is not quenched.

And if thine Eye offend thee pluck it out, It is better for thee to enter into the kingdom of God with one eye, then having two eyes to be cast into hell fire.

Where their worm dyeth not, and the fire is not quenched. See the Notes on Matth. 5.29, 30. where the same things Occur (Matthew only mentions the Hand, and the Eye) all have the same Significancy, viz. That it is better to deny our selves in some particular satisfaction, then to hazard Eternal Salvation for the gratifying the Appetite in it.

For every one shall be salted with sire, and every sacrifice shall be salted with salt. The Phrase of this Text is so difficult, and the Sense of it so to be understood, that it has deservedly exercised the parts of many I erpreters, and given them a Latitude to abound in. Those who would rightly understand it, must have a Retrospection to the sixverses immediately preceding, where our Lord had persuaded the M rtification of our most and profitable, or Pleasant Lu ts under the Notion of off the Right Hand or Foot offending, and plucking the Right, under the Penalty of going into a Fire that shall ever be quenched: as also to the Law, Levit. 2.13. which r ns thus. And every Oblation of this B rnt Offering, shalt thou season with Salt, neither shalt thou suffer the Salt f of thy God to be lacking from thy Meat-Offering: with ac thine Offerings thou shalt offer Salt. 2. They must next consider the Nature of Salt, and Fire. It is of the Nature of Salt by drying up the overmuch moisture in Meats, to preserve them from Putrefaction. 2. To cause smart to living Flesh. And of Fire to separate things not of the same kind in Compounded Bodies, and also to cause pain, and smart. 3. They must know, that every one in the former part of the Verse is the same with every Sacrifice in the latter part. For every Man, and Woman living, will, or shall be a Sacrifice to God. Godly Man are not only Priests, 1 Pet. 2.5.9. Rev. 1.6. & 5.10. but Sacrifices, Rom. 12.1. wicked Men, tho indeed they be no Priests (Voluntarily giving up themselves unto God) yet they shall be Sacrifices like the Sacrifice in Bozrah, Isa. 34.6. or in the North Country by the River Euphrates, Ier. 46.10. see also Ezech. 39.17. Zeph. 1.7. The Saints are both Priests, and Sacrifices. These things premised the difficulty of the Text is not great. Our Lord had been in the former Verses persuading the Mortification of Mens dearest Lusts, under the Notions of cutting off the Right Hand, or Foot, and pl cking out the Right Eye, and pressing this Exhortation, from the eligibleness of it, rather then (keeping them) to be thrust into Hell, where the Worm never Dyes, and where the Fire never goeth out. Now (says he in this Verse.) For every one shall be Salted with Fire, and every Sacrifice shall be Salted with Salt. God has a Fire, and a Salt, which every Man must indure. He has a Purging Fire to take away mens Dross and Tinn. Some he Baptizeth with the Holy Ghost, and with Fire, Matth. 3.11. Luke 3.16. and he has a Consuming Tormenting Fire, a Fiery Indignation, which shall devour the Adversaries, Heb. 10.27. It is true, the Lords sacred Fire of his Holy Spirit, will like Fire and Salt cause smart, while it purgeth out our Lusts, like the cutting off of a Right Hand or Foot, but judge you whether it be not better to indure that smart, then to endure Hell Fire, for every one must indure one of these. Yea, and every one must be Salted with Fire. The Saints shall be seasoned with influences of Grace, Eph. 4.29. Col. 4.6. and they shall by the holy Spirit of God be preserved by Faith through the Power of God to Salvation, till their Purity of Heart and holiness of Life, shall issue in an incorruptibility of Being, and Blessed State, 1 Cor. 15.52, 53, 54. they shall be Salted in, or, with Fire, that is preserved, in, or by the holy Fire of Gods holy Spirit (nor is Salting with Fire so hard a Metaphor, as being Baptized with Fire seems to be (nothing being so contrary to Fire as Water is) others, viz. wicked and ungodly Men, who will not indure this Fire, nor be Salted with this Salt, shall yet be Salted with another Fire, and with another Salt, which is the Fire that never goes out, mentioned 44.46.48. v. which will cause them a much greater pain, and smart, and in which being separated from all their Comforts and Satisfactions, they shall be Salted, that is (as to their beings) preserved, that they may be the objects of the Eternal wrath and Justice of God; for every one must go through one or the other Fire every Soul must be seasoned, with the one or other Salt. Now Judge you then whether it be not more adviseable for you, to be Seasoned with this Salt, tho you indeed shall indure some smart in your Acts of Mortification, and selfdenial, then to indure Hell Fire, where you will be Salted too as well as Burned, that is, not Tormented only, but preserved in Torments, so as you shall never Consume, but be ever dying, for with one or other of these Fires, every Person, every Man or Woman Breathing must be Salted, and seasoned, as of old, every Sacrifice was to be Seasoned with Salt.

Salt is good, but if the salt has lost its saltness, wherewith will ye season it? Have salt in your selves, and have peace one with another. We met with the former part of this Verse Matth. 5. see the Notes on v. 13. in that Text he compared his Disciples, whether Preachers or others to Salt, because by their Doctrine, and holy Life and Example, they as it were kept the World sweet. I do not see why we should not so understand him speaking here, understanding by Salt Persons Salted, seasoned with the knowledge of the Doctrine of Christ, and with the fear and love of God. These are good. But if any appearing such, Apo tatize, or be Lazy, and inactive, what are they good for? Or what shall season them? Have Salt in your selves, and peace one with another. Here Salt is taken in a little different Sense. In the former Sense, themselves were the Salt, here they are commanded to keep Salt in themselves. They could not have been Salt to Season others, if themselves had not first been Salted with gracious Habits of Knowledge, Faith, Love, fear of God: now says our Saviour, Keep this Salt in your selves, let not this holy Fire dye from the Altar, take heed of losing your Savour, and have Peace one with another. It is one thing in the Nature of Salt, to Vnite and Knit the parts of the Body Salted together, so as the upholding of an Union, and Peace one with another will declare, that you have Salt in your selves. By this, (says the Apostle) we know we are Translated from Death to Life, if we love the Brethren. In order to which Men must avoid Envy, and Emulation, and Contests for Superiority, &c. A contest of which Nature gave the first occasion of these Discourses.